
fihss BF\1 5I 

Book__: 31 

GoppghtN 



COPEUGHT DEPOStT. 



EXPERIMENTAL INVESTIGATION 



SPIRIT MANIFESTATIONS, 



DEMONSTRATING 



THE EXISTENCE OF SPIRITS AND THEIR COMMUNION 
WITH MORTALS. 



DOCTRINE OF THE SPIRIT WORLD RESPECTING HEAVEN, HELL, 
MORALITY, AM) GOD. 



ALSO, 



%\t $«tatt 0f JSmptaw m % gtjirrals nt tfferistto 



BY 



ROBERT HARE, M.D. 



EMERITUS PBOFESSOE OF CHEMISTEY IN THE UNIVERSITY OF PENNSYLVANIA, GRADUATE OF TALE COLLEGE 

AND HAEVAED UNIVERSITY, ASSOCIATE OF THE SMITHSONIAN INSTITUTE, AND 

MEMBER OF VARIOUS LEAENED SOCIETIES. 



Verba animi profeire, vitam impendere vero. 
Denounce dark Error and bright Truth proclaim.. 



renounce aars j^rror ana Drignt xrum proclaim. \v « 

Though ghastly Death oppose, with threat'ning aim. >M 

55 • 




NEW YORK: 
PARTRIDGE & BRITTAN, 342 BROADWAY. 

1855. 



4/ 



V 



Entered according to act of Congress, in the year 1855, by 

MARGARET B. GOURLAY, 

in the Clerk's Office of the District Court of the United Sta' i, for the Eastern 
District of Pennsylvania. 



PLATE I. 

Engraving and description of the apparatus, tchich, being contrived for the purpose of 
determining whether the manifestations attributed to spirits could be made tcithout mortal 
aid, by deciding the question affirmatively, led to the author's conversion. 

(a) PLATE I. Fig. 1, is an engraving from a photograph of the apparatus ahove alluded to. The 
disk A is represented as supported upon a rod of iron forming the axis on which it turns. To the 
outer end of this rod, the index B is affixed, so as to he stationary in a vertical position; the upper 
termination situated just in front of the letters. These are placed around the margin of the disk. 
The cord C encircles the pulley situated ahout the centre of the disk, like a huh to a carriage wheel. 
The ends of the cord are severally tied to weights, which, when the table is tilted, react against each 
other through the pulley ; one being so large as to be immovable, the other so small as to be lifted. 
Of course a "hook in the floor may be substituted for the larger weight. 

pease's apparatus. 

(b) The relative position of the medium, and that of the screen intercepting her view of the disk, 
are too conspicuous to require particularization. 

Fig. 2, represents Pease's disk, or dial apparatus, associated with a vibrating lever and stand con- 
trived by myself. The whole, thus modified, has been named the Spiritoscope. 

(c) The apparatus thus designated consists of a box F, which is a miniature representation of a 
low, square, four sided house, with a single sloping roof, but without any floor closing it at the 
bottom. 

(d) On the outside of the part serving as the roof, the alphabetic dial is depicted. On the inner 
surface of the roof board, the spring, pulley, and strings are attached, by which the index is made to 
revolve, so as to point out any letter. 

(e) G represents the vibrating lever upon which the medium's hands are placed. When test condi- 
tions are not requisite, her hands should be situated so as that merely one-half may be on each side 
of the fulcrum wire, on which the lever turns. When test conditions are requisite, the hands should 
be altogether on the portion of the board which is between the exterior end of the board and the 
fulcrum. When thus placed, it is utterly impossible to move the lever so as to cause it to select letters, 
or to control the selection, by any spirit who may be employing them to make a communication.* 

(/) Not only are the letters of the alphabet printed equidistant, in due order, on the margin of the 
disk or dial-face; there are likewise words, the dijits, and notes of music. 

(g) The words are as follows : Yes — Doubtful — No — Don't Tcnoiv — I think so — A mistake — Til spell it 
over — A message — Done — Til come again — Good-bye — I must leave. These words are printed on equi- 
distant radial lines, nearly dividing the area between them. The digits are printed on radial lines 
intermediate between those on which the words appear. 

Five concentric circular lines, dividing the margin into as many smaller portions, as in music paper, 
serve for the inditing of musical notes; respecting which the directions are given by Pease upon a 
printed slip of paper pasted inside. 

(h) The index in this instrument is secured upon the outer end of a pivot supporting a pulley of 
about % of an inch in diameter. The spring consists of a coil of brass wire, of which one end is fas- 
tened into the inside of the roof-board (c) of which the outside forms the surface for the letters, &c, 
while the other end of the wire is prolonged beyond the coil to about 2}4 inches, and. by means of 
a loop, has a string of catgut tied to it securely This string i^ fastened to a perforation in the pivot. 
Another piece of the same kind of string is fastened to the circumference of the pulley. The pivot 
being turned so as to wind upon it the string proceeding from the spring, and thus constraining it so 
as to make it capable of effectual recoil from the pulley, the latter may, with a little care, be made, 
as the spring recoils, to wind about it another string duly attached to its circumference. The strings 
being thus wound, (one to the right, the other to the left,; when the string attached to the pulley "is 
pulled from the outside of the box, it is unwound therefrom, and me- awhile winds that attached to 
the spring upon the pivot. The reaction of the spring, when left to itself, reverses this process, pro- 
ducing the opposite revolution in the pulley. The index attached to the pivot of course turns in one 
direction or the other, as the pivot is actuated by the drawing out or retraction of the string which 
proceeds from it. This, at the outer end, is tied to a ring, which prevents it from receding into the 
box. 

(i) It is surprising with what readiness a spirit, even when unused to the apparatus, will, by moving 
the lever, actuate the index, causing it to point to the letters, words, or figures distributed on the face 
of the disk, as above mentioned, 

(j) The apparatus Of Pease above described, agreeably to the design of the maker, operates by 
means of a string extending from the brass ring, in which the pulley string terminates externally, 
to a weight situated upon the floor, so as to be taut when at rest. When this arrang nient is made, 
tilting of the table, by raising the end at which the box is situated, causes the weight to pull the 
string, and of course to induce the revolution of the pulley, its pivot, and corresponding index. The 
restoration of the table to its usual position reverses the motion. Hence by these means the index 
may be moved either way, as requisite for the selection of the letters required for communicating. 

(7c) The other figure in the same plate represents Pease's ilisk apparatus, so arranged, as to be affixed 
to any table of moderate dimensions. The fulcrum on which the lever vibrates is so made as to be 
affixed to one of the table's edges by clamps, while the disk, situated in a vertical plane, is supported 
by a bar which has a clamp to secure it to the table, while to the disk it is fastened by being intro- 
duced into square staples, made to receive it securely, in a mode resembling that by which a square 
bolt is secured. Under the vibrating lever, a hollow wire is fastened by staples, so as" to receive a solid 
wire, which can be made to slide farther in or out, and thus adjust itself to the distance. 

* See subsequent investigation on Media ; also Plate IV. and description. 



PLATE II. 

Description of the instrument by which spirits were enabled to move a table under the 
influence of mediumship, yet in no wise under the control of the medium employed, even 
clairvoyance being nullified. 

[i) The table is about six feet in length, and sixteen inches in width, so contrived 
as to separate into three parts for conveniency of carriage. 

(/) The pair of legs under the right side are upon castors. Those on the left side 
upon an axle, passing through perforations suitably made for its reception. The 
axle consists of a rod of about ^ of an inch in thickness. The axle serves for two 
wheels of about six inches diameter, of which one is grooved. A disk, already de- 
scribed as appertaining to apparatus in a preceding page, is secured upon a pivot 
affixed to a strip of wood, which is made to slide between two other strips attached 
to the frame of the table just under the top board. By these means, the band em- 
braces both the hub of the disk and the wheel ; when this turns in consequence of 
the shoving of the table horizontally along the floor, the disk turns with the wheel, 
and as much faster as the circumference of the groove in the hub, is less than that 
of the groove in the wheel. 

(k) The index is in this apparatus situated precisely as in that described in Plate 
I. ; and any mortal having due hold of the table, may, by shoving it one way or the 
other, bring any letter under the index, so as to spell out any desired word. But no 
person, sitting as the medium is in the engraving represented to sit, with the plate 
on two balls, can actuate the disk so as to spell out words as above mentioned. Ut- 
terly incapacitated from moving the table, it were manifestly impossible to actuate 
the disk, or to interfere with the movements otherwise imparted. 

(I) In the employment of the apparatus (Plate I.) it has been suggested that 
through clairvoyance the medium might see the letters, despite of the screen, or 
might learn them from the mind of the observer ; but in this case the medium sees 
the letters without the aid of clairvoyancy ; but this power does not account for the 
regulation of the manifestations ; since, even seeing the letters, they cannot control 
the movements so as to give to the intuitive power thus exercised any efficacy. 

(m) On the surface of the table, on the right, may be seen a board upon castors. 
This was contrived as a substitute for the plate on balls. The castors, of course, 
perform the same office as the balls in allowing a solid material communication be- 
tween the hands of the medium and the table, without giving the power to induce 
or control the movement. Evidently, though by any horizontal impulse the medium 
might cause the castors to turn and the board to move in consequence, the force 
necessary to effect this must fall short of that requisite to move the table. 

(n) In point of fact, the board, when under the plate, balls, and hands of the me- 
dium, was often moved rapidly to and fro, without moving the table. To move this 
under such conditions without moving the board or tray, required a distinct spiritual 
process, of much greater difficulty, and which some spirits were either unwilling or 
unable to employ successfully. 

See "Mediumship" in this work. See also 164, 166. 



PLATE III. 

(o) On the opposite page is a representation of an experiment, in which the me 
dium was prevented from having any other communication with the apparatus, 
actuated under his mediumship, excepting through water. Yet under these circum- 
stances the spring balance indicatad the exertion of a force equal to 18 pounds. 

(p) A board is supported on a rod so as to make it serve as a fulcrum, as in a 
see-saw, excepting that the fulcrum is at the distance of only a foot from one end, 
while it is three feet from the other. This end is supported by a spring-balance 
which indicates pounds and ounces by a rotary index. 

(g) Upon the board, at about six inches from the fulcrum, there is a hole into 
which the knob of an inverted glass vase, nine inches in diameter, is inserted. 

(r) Upon two iron rods proceeding vertically from a board resting on the floor, 
so as to have one on each side of the vase, a cage of wire, such as is used to defend 
food from flies, of about five inches diameter, is upheld [inverted] by the rod within 
the vase concentrically, so as to leave between it and the sides of the vase an in- 
terstice of an inch nearly, and an interval of an inch and a half between it and the 
bottom of the vase. 

(s) The vase being filled with water until within an inch of the brim, the me- 
dium's hands were introduced into the cage and thus secured from touching the vase. 

(t) These arrangements being made, the spirits were invoked to show their 
power, when repeatedly the spring-balance indicated an augmentation of weight 
equal to three pounds. The relative distances of the vase and balance from the 
fulcrum being as 6 to 36, the force exerted must have been 3x6 = 18 pounds ; 
yet the medium did not appear to be subjected to any reaction, and declared that he 
experienced none. 

(u) It was on stating this result to the Association for the Advancement of Science, 
that I met with much the same reception as the King of Ava gave to the Dutch am- 
bassador, who alleged water to be at times solidified in his country, by cold, so as 
to be walked upon. 

(v) The belief in spiritual agency was treated as a mental disease, with which I, 
of course, had been infected ; those who made this charge being perfectly uncon- 
scious that their education has associated morbid incredulity with bigoted and fa- 
natical credence. 



PLATE IV. 

(x) The apparatus of which the opposite cuts afford » representation are spiritoscopes, under modi- 
fications to which I resorted subsequently to the contrivance in which Pease's dial is employed. For 
Pease's "dial," disks are substituted, resembling those originally employed by me, as represented in 
Plates I. and II. These last mentioned, however, were made to revolve under the index; while in 
Pease's apparatus the index revolves, the disk remaining at rest. The advantage of having the disk 
to revolve is, that the letter is always to be looked for, within the same space; whereas in operating 
with the other the eye has to follow the index through all its rapid movements. 

(y) The convenience and economy of casting the disks of iron was deemed a sufficient motive for 
resorting to the rotation of the index ; as when made of that metal the disk becomes too heavy to be 
rotated with ease, first one way and then another. 

(z) In Fig. 1 the vibrating lever is resorted to, and the process is precisely the same as that already 
described, in which Pease's dial is associated with the same mechanism. 

(aa) The words on the dial faces in Figures 1 and 2 are somewhat abbreviated* 

(bb) The rod R slides in staples, so as to be made to extend farther or nearer from the fulcrum. The 
legs on which the disk is supported, which are a part of the casing, terminate below in a socket which 
fits upon a plug screwed into the base-board ; upon this plug it may be fastened by the set screw (.?). 
By sliding the rod (r) inward, the disk may be turned half round upon the plug, so as to place the 
lettered surface out of the sight of the medium, whose power to influence the communications is thus 
nullified. This is one mode of attaining test conditions ; in other words, those conditions which make 
it impossible that the communications received should be due to any mortal, (151 to 166,) unless, as 
gratuitously and erroneously, as I believe, alleged, the medium by clairvoyancy sees the letters. 

(cc) By another method test conditions are obtained which are not exposed to this evil. 

(dd) The method to which I allude has been explained in the description of Plate I. in reference to 
the spiritoscope formed with the aid of a Pease's disk, paragraph (e). The process is the same in the 
employment of Fig. 1 Plate IV. under consideration. It may be better understood in this case, as the 
illustration of the lever board L is more conspicuous. In the ordinary mode of operating without test 
conditions, the hand of the medium is so situated as to have nearly half of it beyond the fulcrum, 
marked by the line FL. When test conditions are imposed, the tips of the fingers only reach to that 
line, without going beyond it. Situated as last mentioned, the medium to whom they appertain can- 
not move the rod It, because it is already against the lower edge of the disk, which prevents it from 
moving upwai-ds. In the opposite direction the medium can create no pressure, since her efforts could 
only tend to lift her hand, per se, from the disk. It is important that the reader should pay attention 
to this exposition, as the conditions thus made evident are often appealed to as one proof, among 
others, that my information and credentials are from the immortal worthies of the spirit world. 

(ee) Fig. 2 is analogous in its mode of operating, to the apparatus represented in Plate II. It is in 
the substitution of a small board for a table that the principal difference consists.f The board requires 
only to be large enough to allow the hands to rest upon it in front of the disk. The index is actuated 
by a horizontal motion to and fro, which, as in the apparatus, Plate II., causes the rotation of a sup- 
porting wheel, which by means of a band communicates rotation to a pulley supported behind the 
disk on the pivot to which the index is secured in front. The sliding pulley P being fastened at a 
due distance from the disk (o), is used to keep the band tight. 

(ff) This instrument is preferred by the spirits, and is easier for a feeble medium to employ effec- 
tually. I cannot as yet avail myself of Fig. 1 ; through Fig. 2 I have had some interesting tests. 

(gg) This form, then, is best for incipient mediumship. 

Qih) Fig. 2 may be employed under test conditions, by so situating it as that the dial shall be on 
the side opposite to that where the medium sits ; under these circumstances she cannot see the index 
or the letters, and consequently cannot control the spelling of spirits, so as to give results from her 
own mind instead of theirs. This mode of testing does not preclude the subterfuge, so often resorted 
to, of clairvoyant power, enabling the medium to see through the cast-iron, or read the letters in the 
minds of the bystanders. This power I have never witnessed; yet it is absurdly attributed to media 
who, as well as all their friends, are ignorant of the existence of any such power. 

(ii) Another mode of testing is that illustrated in Plate II., where a plate upon two balls supports 
the hands of the medium, and forms the only means of conducting communication between the me- 
dium and apparatus. It may be easily conceived that instead of the hands being placed upon the 
board, the plate and balls being interposed, the hands of the medium may be supported over the board 
of Fig. 2, as they are represented to be supported over the table in Fig. 1, Plate II. 

See 167, 169, 172, 177, 196. 

Qclc) Fig. 3, Plate IV., is a representation of an association of serrated strips of iron in a wooden frame, 
which sliding on the lever board of Fig. 1, so as to have the saws just above the back of the hand of 
the medium, is found to increase the efficacy of the mediumship. It is only of importance to use it 
when test conditions are requisite, as explained already, Fig. 1, (lih). The rationale, so far as it can be 
suggested, will be stated under the head of mediumship. It will be perceived that the size of the 
frame is not in due proportion to the lever board, being upon a larger scale. But this renders it more 
conspicuous, and the reader can easily conceive its size to be such as to allow the grooves in the 
wooden sides of the frame to receive the edges of the lever board L, and thus to be secured firmly 
thereupon. 

* These disks cost at the foundry about 37| cents a piece. One may be used as a pattern by which 
to cast others. 

f There is also this difference, that in Fig. 2 the board is supported by only three wheels, so as to 
have one in front under the hands of the medium, by which sufficient pressure is secured to make its 
rotation certain. But as the position thus given does not fall into the plane of the pulley at the back 
of the disk, the wheel in question is supported upon an axle which is secured in staples or holes, and 
carries a pulley just at the position where it is coincident with the plane aforesaid. The wheel is visi- 
ble in front. 



CONTENTS. 



PAOE 

Preface. — Letter from J. F. Lanning, Esq. — Spiritual communication, through the 
mediumship of Mr. Lanning, to the author — Author's Reply — Communication 
from an assembly of eminent spirits, sanctioning, under test conditions, the cre- 
dentials transmitted through Mr. Lanning — Postscript by the author — Supple- 
mental Preface 3 

Introduction. — The evidence of the existence of a Deity, by the author — Theolo- 
gical Axioms 17 

Intuitive Evidence of the Existence or Spirits. — Narrative of the author's 
experimental investigation of Spiritualism — Letter in reply to an inquiry respect- 
ing the Influence of Electricity in Table-Turning — Of Manifestations founded on 
Movements without contact, or such contact as cannot be sufficient to cause the 
result — Hymn chanted, and reply 35 

Corroborative Evidence of the Existence of Spirits. — Evidence afforded by 
the Rev. Allen Putnam, of Roxbury, Mass. — Evidence of Dr. Bell, of Somerville, 
near Boston — His errors, arising from ignorance of facts, (110, 283, 864.) 55 

Foreign Corroborative Evidence of the Existence of Spirits. — Manifesta- 
tions which occurred in France in 1851 — Letter from T. R. P. Ventura — Letter of 
Dr. Coze — Letter of M. F. De Saulcy — Spiritualism in Paris — Spiritual Manifesta- 
tions in France and Germany — Spiritualism in Great Britain — Letter of Robert 
Owen, Esq 66 

Communications from the Spirit World. — Remarks introductory to my spirit 
father's communication — My father's communication — Communication from a spi- 
rit son of the author — Additional communications from spirits who died while in- 
fants — Communication from a very young spirit child to its parents 85 

Of Spiritual Birth. — Narratives given by spirits of their translation to the spirit 
world — Narrative of his spiritual birth, by W. W., a most benevolent spirit — The 
spirit Maria's narrative — My sister's account of her translation to the spirit world 
— My brother's account of his spiritual birth, &c 101 

Convocation of Spirits. — Sixty-four queries addressed to a convocation of worthies 
from the spirit world; also their replies to the same, (through the mediumship of 
Mrs. Gourlay,) confirmed under conditions which no mortal could pervert 113 

Exposition of the Information received from the Spirit "World 119 

Apology for my Conversion. — Reasons for my change of opinion, and belief in 
the existence and agency of spirits — On the whereabout of heaven — Correspond- 
ence with Mr. Holcomb, of Southwick, Massachusetts 125 

Moral Influence of Spiritualism , 136 

The Heaven and Hell of Spiritualism contrasted With the Heaven and 
Hell of Scripture 141 

Instinctive Impression as to Heaven being overhead. — Discordance as to the 
whereabout of the scriptural heaven 149 

"The True Doctrine."— The Rev. H. Harbaugh's opinion respecting heaven 151 

Of Mediumship.... 159 

5 






6 CONTENTS. 

PAOB 

Of Counter-Mediumship. — On the influence of the ill-treatment of media on spi- 
ritual manifestations — The author's discovery of his powers as a medium 166 

Ox Psychological Explanations of Spiritual Manifestations 168 

Alphabetic Converse with Spirits. — Modern process for alphabetic converse with 
spirits as new as that of electric telegraph 173 

Influence of Mundane Wealth in the World to come. — According to the spi- 
ritual code, riches elevate or degrade according to the morality displayed in their 
acquisition and employment 176 

Mrs. Gourlay's Narrative of her Conversion to Spiritualism 179 

Practical Benefit of Spiritualism. — Illustration of the practical benefit of Spi- 
ritualism, in the happiness imparted by the conversion of an unbeliever to a belief 
in immortality — Letter from a spirit daughter — Correspondence with a spirit brother. 192 

Marriage on Earth and in Heaven. — The hymeneal tie in the spirit world grows 
out of the necessity of the connubial union in the mundane sphere — "Eree Love" 
imputation refuted 204 

Influence of Scripture on the Morals of Christians. — The morality of Chris- 
tendom being irreconcilable with the New Testament, cannot be its legitimate off- 
spring — Inspiration can have no higher authority than the human testimony on 
which its existence is arrogated — Injurious influence of unreasonable restriction — 
No one would believe that a capable farmer would make such a mistake as to sow 
garlic instead of wheat ; yet God, while represented as having intended to sow 
Protestantism, is considered as having caused throughout Christendom a crop of 
Catholicism, in the Roman or Grecian form, for more than a thousand years : those 
weeds still occupying more than half of the whole soil — Letter of William Pitt, af- 
terward Earl of Chatham — Offer of guidance by a mundane spirit — Improper use of 
the epithet Infidel — On Atonement — On the massacre at Sinope — Opinions of God 
held by Sir Isaac Newton — On God and his attributes, by Seneca — On the better 
employment of the first day of the week — Additional remarks respecting the ob- 
servance of the Sabbath, so called — If creatures be not so created as to love their 
neighbours as themselves, precepts can no more alter them in this respect than 
change the colour of their hair or the number of cubits in their stature — Attacks 
upon the authenticity of Scripture cannot endanger the prevalent morality, which, 
while superior to that of the Old Testament, indicates a recklessness of the pre- 
cepts of Christ, excepting so far as faith is upheld as a counterpoise for sin — The 
doctrine of a peculiar belief being necessary to salvation, and a counterpoise for 
sin, a source of discord originally confined to Judea, expanded with Christianity 
and Islamism : verifying Christ's allegation, that he came " as a sword, not as a 
messenger of peace" — Superior morality and far less questionable certainty of the 
communications from the spirit world — Quotation from Mosheim — Quotation from 
Gibbon — Eor more than a thousand years, the Grecian or Roman Catholic clergy 
were the solo depositaries of the word of God, so called, and regulators of religious 
morals; yet, according to Bishop Hopkins, during that time, the clergy were for 
the most part pre-eminent in vice, as compared with the rest of the community; 
whence it is inferred that, like Pope Boniface, the wicked clergy in general were 
unbelievers in the truth of the gospel — If the morals of the modern clergy are 
better, it is neither from Iho barbarous example furnished them in the Old Testa- 
ment, nor the ultra precepts of the gospel; being too much enlightened to be go- 
verned by either — Summary made by Bishop Hopkins — Any religion, like that of 
Moses, which docs not make immortality a primary consideration, must bo chiefly 
confined to worldly objects, and, of course, unworthy of consideration. People 
profess Christianity moro from a desire to do right, than they do right in conse- 
quence of their professions — A calumny against human nature to represent men as 
wilfully ignorant of the true religion — To appreciate tho Jewish representation of 
the Deity, a reader should first form an idea of this planet and its inhabitants, 



CONTENTS. 7 

comparatively M-ith. the hundred millions of solar systems, and the inconceivable PAGB 
extent of the space which encompasses them, and which falls within the domain of 
one common Deity — Our actions dependent, under God, on organization, educa- 
tion, and the extent to which we are tempted extraneously — On probation — "World 
least moral when the Christian church had most sway — Honour and mercantile 
credit more trusted than religion. Virtue due more to the heart than to sectarian- 
ism. Bigotry acts like an evil spirit — Progress of literature and science in Arabia, 
under the Mohammedan pontiffs, called caliphs 206 

Additional Corroborative Evidence of the Existence of Spirits. — The opi- 
nions of MM. de Mirville and Gasparin on Table Turning and Mediums, (considered 
in relation to theology and physics,) examined by the Abbot Almignana, doctor of 
the common law, theologian, &c. — Mechanical movements without contact, by Mr. 
Isaac Eehn, President of the Harmonial Society, Philadelphia — Communication 
from J. M. Kennedy, Esq. — Communication from Wm. West, Esq. — Koons's Esta- 
blishment — Communications from Joseph Hazard, Esq. — A visit to the Spiritualists 
of Ohio — Letter from John Gage — The home of the mediums, and the haunts of the 
spirits — What they did, said, and wrote — The house of the Spiritualists — Presence 
of electricity— The room where the spirits manifest their power — The furniture 
and occupants — The manifestations commence — The spirits play on drums, harps, 
French horns, accordeons, and tamborines — The manifestations continue, and the 
head spirit writes a communication — The spirit's letter — Concluding remarks — An 
evening at Koons's spirit room, by Charles Partridge, Esq., New Tork — Experience 
of the Hon. N. P. Tallmadge — Letter from Mr. D. H. Hume — Spiritualism in Lon- 
don — Lord Brougham with the spirits — Evidence afforded by the Bev. J. B. Fer- 
guson — An exposition of views respecting the principal facts, causes, and pecu- 
liarities involved in spiritual manifestations ; together with interesting phenomenal 
statements and communications, by Adin Ballou — Testimony of the Hon. J. W. 
Edmonds — Testimony of Henry Lloyd Garrison. — Testimony of Mr. and Mrs. 
Newton — Testimony of members of the New York circle — Testimony of the Bev. 
D. P. Goddard, Boston — Manifestations at Stratford, Connecticut, in the house of 
the Bev. Eliakim Phelps, D.D. — Bemarkable exhibitions of power — Singular oc- 
currences — Image-making — Destruction of furniture — Incendiary spirits — The 
spirits identified — Unhappy spirits, from the remembrance of wrong done in this 
world — "Wrong doing revealed — Directions given for restoring ill-gotten gains — 
Discontinuance of the manifestations — Idea of the existence of a spiritual sun, 
and a vital spiritual oxygen, found to exist, independently, in the mind of a much- 
esteemed author 273 

Of Matter, Mind, and Spirit. — Of matter — Strictures on a speculation by Farra- 
day respecting the nature of matter — On Whewell's demonstration that all matter 
is heavy — Additional remarks on the speculation of Farraday and Exley, above 
noticed — Of mundane, ethereal, and ponderable matter, in their chemical relations 
— Suggestions of Massotti, respecting the nature of matter — On electro-polarity a3 
the cause of electrical phenomena — Of mind, as existing independently, and as dis- 
tinguished from matter — Of spirit independently, or as distinguished from mind 
and matter — Of the soul, as distinguished from mind and matter — On the odic, or 
odylic force 363 

Eeligious Errors of Mr. Mahan. — Proposition of Mr. Mahan — Of the origin of 
the Books of Moses no higher evidence exists, according to the testimony of the 
Bible itself, than that of an obscure priest and a fanatical king — Scriptural ac- 
count of the finding of the Books of Moses by Hilkiah, tho high-priest — Account 
of the finding of the Books of Moses, by Josephus — If the Pentateuch had been 
previously known to the Jews, it is incredible that it could have become obsolete 
and forgotten prior to the alleged discovery of it in the temple in the reign of 
Josiah — Great importance attached to a belief in immortality by Cyrus the Great, 



CONTENTS. 

King of Persia, as contrasted with the recklessness of Moses respecting the 
belief — The worship of a hook, idolatry — Evidence of Josephus and Gibbon vs. 
Mr. Mahan — The worshippers of fche golden calf more righteous than their assassins 
— Just denunciation of the religious imposture and usurpation of Moses, by noble- 
minded Israelites — Kemarkable observance of the golden rule by Moses, in his last 
advice to the Israelites — Straining at spiritual gnats while swallowing scriptural 
camels — The evidence which is insufficient to establish the iniquity of a sinner 
cannot be sufficient to establish the divine authority of a book — Word of God, so 
called, or the golden rule inverted by God's alleged commands — Pagan fearless- 
ness of death — Observations of Mr. Hue, a Christian priest, that it is their religion 
which makes Christians more fearful of death than the Chinese — Mr. Hue's obser- 
vations — Conclusion of strictures on Mr. Mahan's religious errors 396 

Coxcltjsiojt. — The Pentateuch inconsistently represented as the basis of a belief in 
human immortality — Injustice of representing disbelievers in the Bible as not hav- 
ing as good ground for belief in immortality as those who rest their belief on a 
work which, by its silence, tends to discountenance the hope of a future life — 
Those who uphold the Bible against Spiritualism, the real antagonists of the only 
satisfactory evidence ever given to man of a future habitation in the spirit world... 423 



CONTENTS. 



APPENDIX. 



PAGE 



Letter to the Episcopal Clergy. — Letter from Dr. Hare to the clergy of the 
Protestant Episcopal Church, offering to lay before them the new evidence of im- 
mortality. (Submitted to the late convention, Philadelphia, May 15, 1855.) 427 

A Letter from Dr. Hare. — Addressed to the Association for the Advancement of 
Science, at their meeting, August 18, 1855 — Preliminary remarks 430 

Farraday's Speculation. — Speculation touching electric conduction and the nature 
of matter. By Farraday 432 

Motives for Republishing my Memoir on Electrical Theory 437 

Electrical Theory. — Objections to the theories severally of Franklin, Dufay, and 
Ampere, with an effort to explain electrical phenomena by statical or undulatory 
polarization — Supposed grounds for a theory — Proofs of the existence of an enor- 
mous quantity of imponderable matter in metals — Electrical phenomena attributed 
to stationary or undulatory polarization — On the perfect similitude between the 
polarity communicated to iron filings by a magnetized steel bar and a galvanized 
wire — Process by which the ethereo-ponderable atoms within a galvanic circuit are 
polarized by the chemical reaction — Difference between electro-ethereal and ethereo- 
ponderable polarization — Competency of a wire to convey a galvanic discharge is 
as its sectional area, while statical discharges of frictional electricity, preferring 
the surface, are promoted by its extension. Yet in proportion as such discharges 
are heavy, the ability of a wire to convey them and its magnetic energy become 
more dependent on its sectional area, and less upon extent of surface — Difference 
between frictional electricity and galvanic does not depend on the one being supe- 
rior as to quantity, the other as to intensity ; but on the different degrees in which 
the ethereo-ponderable atoms of the bodies affected are deranged from their na- 
tural state of neutralized polarity — Of ethereo-ponderable deflagration — Summary. 439 




tfhrf ^-//a^ fa ^2) . 






PREFACE. 



As prefatory to this volume, it may be expedient here to introduce 
the credentials which I have lately received from the spirit world. 
With the medium of their communication, Mr. Lanning, of this 
city, No. 124 Arch St., I have had but little intercourse, knowing 
him, however, by report, as a good man and a zealous spiritualist. 
The communication which I owe to his mediumship, was utterly un- 
expected by me, never having, in any way, hinted to him, directly 
or indirectly, that it would be desirable to receive such an indica- 
tion of confidence and approbation. 

The first and only knowledge which I had of this, to me, stir- 
ring appeal, is comprised in the following letter from Lanning. 
The difference between the style of his own language, though very 
good for its purpose, and that which he ascribes to the spirits, must 
corroborate his allegation that this address did not originate in 
his brain. 

On submitting the address to my spirit father, he sanctioned the 
idea of its proceeding from spirits. 

Philadelphia, June 7, 1855. 
Dear Sir: I send you the following communication, and think it to be an emana- 
tion from the spirit life. I feel not a little reluctance in so doing, for it is seldom 1 
can get any thing for others. How it may suit your mind, I do not know, nor do I 
wish to impose it upon you for any thing worthy your consideration. I would hesi- 
tate much to instruct one so much my senior, and whose name I esteem, were it not 
that I love a cause so near your heart ; and I feel that my mind is only the channel 
through which I have every evidence, the unseen in the spirit life, at times give 
their thoughts to mortals. I have no idea from what spirit it came, but know it did 
not originate in my own brain. 

Very truly, yours, J. F. Lanning. 

To Dr. Robert Hare, Philadelphia : 

Prof. Robert Hare — Venerable and much-esteemed friend, it is an unwonted plea- 
sure with us to number you as a leading mind in the ranks of this new and better 
gospel which is being given to the dwellers of earth. We see the many and per- 
plexing difficulties which, to you, apparently hinder your progress in this path to 
light and love, and we sympathize with you in all your efforts to unfold your mind 
and to render it useful and happy. 

11 



12 PREFACE. 

Could you see the great glory which is to be the issue of your labours in the new 
unfoldings of spiritual science, you would not despair of your mission, nor weary in 
your devotion to it. Let us ask you, If there is any earthly fame .or consideration 
that could induce you to turn back again to the familiar paths in which a life of pa- 
tient labour has been spent? If there is any earthly joy or brilliant attainment 
which you have ever enjoyed, worthy to be compared with the little you have realized 
since you commenced your investigations in this the most important pursuit of your 
life ? Ask yourself how much happiness you have found in the contemplation of that 
fact which has been demonstrated, not only to your wishes, but to your senses, 
that the thinking mind never dies ; that the grave, which is but the wardrobe of the 
cast-off garment of the spirit, has no power over the soul ; that it lives on, lives ever, 
and must throughout the ceaseless ages of eternity continue to unfold its powers. 
Ask yourself, what is earth, what is fame, what is the endearment to your present 
life, when contrasted or compared with the assurance which you now have, that there 
is no death, no loss of your individuality, no severing of the ties of friendship and love 
which shall not be renewed again in that fairer land, the home of the angels, whither 
you and all you love on earth are tending ? Ponder then, our venerable friend, and 
ask your thirsting soul, if this knowledge is not worth more than the cost of dia- 
monds to you? We, who have laid aside the crumbling casket which contained the 
priceless jewel that is never tarnished, know full well the value of this gem of know- 
ledge which now sparkles on your vision just opened. 

There are many things which we would like to say to you, but the conditions and 
circumstances which control our operations render it impossible for us to present 
to your mind the light which it so much seeks. To answer the demands of your 
spirit is now impossible to us. Time and the unfoldings of your mind can only solve 
the questions you would propound. You are well aware that the growth of your 
present knowledge is but the effect of earnest inquiry, of patient toil, and deep study, 
and experiment after experiment in your searchings for truth. Such was the only 
way you reached the position which you now occupy in the science so dear to you. 
It came in no other way, it could come in no other. The child is subjected to the 
necessity of first learning the alphabet before it is prepared to spell, and must under- 
stand the meaning of words before it can comprehend the sentence it reads. So in 
this investigation. That which is apparently of little meaning must first be learned, 
the alphabet must be mastered, hard words pronounced, and all must be understood 
before there is a fittedness for progression. The wisest on earth, aye, the wisest in 
spirit life, are learners, students : none but God is perfectly wise ; and it is no humi- 
liation to any mind that it contains not all of wisdom. Let us say to you that if 
patient in your investigations, you shall in due time obtain that which you so ear- 
nestly seek. Could we work miracles, (a thing impossible,) they would astound 
rather than enlighten your mind. Could we withdraw the vail which separates the 
vision from the things you desire to see in our spheres of life^ you have no data by 
which you could make plain to yourself or to the eyes of your fellow-man the sights 
you would behold. 

Go on in your searchings, our good friend : the end is not yet with you. Brilliant 
minds with brilliant thoughts are burning to give utterance to earth through you. 
You are a selected instrument of our own choosing, and we are watching and guiding 
in the path and to the goal you seek. You may not only " speak trumpet- tongued 
to the scientific world," but in thunder-tones to those savans who think they are the 
masters of the keys of knowledge. 



PREFACE. 13 



Author's Reply to the preceding Address, 

Philadelphia, June 15, 1855. 
To my spirit friends, to whom I owe the preceding address: 

It is quite unnecessary for my angel friends to urge upon my heart, or upon my 
reason the nothingness of this world, in comparison with that of which a description 
has lately been given to me. 

So highly do I estimate the prospect thus awakened, that it seems almost too good, 
too desirable to be realized. There are so many painful ideas awakened in my mind 
respecting the lot of humanity, by the events of past and present times, that it is 
difficult to conceive that, at the short distance of little more than the eightieth part 
of the diameter of our globe, there should be such a contrast. But to heighten my 
appreciation of the inestimable value of such an heirship is utterly uncalled for. If 
there be any drawback, it is the misery which pervades this mundane sphere. The 
sympathy which, on the one hand, ties you to this world, must, on the other, cause 
a participation in the sufferings which pervade all animated nature. While I am 
aware that sympathy, as above suggested, would prevent me from flying from a per- 
ception or contemplation of the wretchedness in question, it seems as if the heaven 
of Spiritualism were, in this phase, in some degree open to the objection to the hea- 
ven of Scripture, founded on its too great proximity to hell. Is not the spiritual 
heaven too near this sphere, and too much associated with it by its sympathy, not to 
suffer indirectly a portion of its miseries ? 

If there were any thing I should deem to be requisite to render existence in the 
spirit world happier, it would be the power of removing the miseries of this lower 
world, and especially those arising from Error — the most prolific source of evil. Accord- 
ing to Addison's allegory, Death admitted the pretensions of Intemperance to be supe- 
rior in destructiveness, to those of any of the numerous diseases which competed for the 
honour of the premiership in his cabinet ; but might not Error have successfully com- 
peted with Intemperance ? — Error, the main cause of intemperance, of intolerant 
bigotry, and of war, which destroys both by the sword and by sickness which it 
induces ? 

It is difficult for us to conceive that good, affectionate spirits are not unhappy at 
witnessing the distress which they cannot relieve. The prisoners at Sing Sing are 
said to undergo mental torture by the silence imposed upon them. Yet this is imposed 
upon spirits, when often a word would prevent fatal events. 

Nevertheless, Spiritualism, so far as it prevails, will make all better : in the first 
place, by removing error and sectarian discord, and, in the next place, by making 
nature the object of our study, and, indirectly, of our worship, as the work of the 
Being who created all. 

You need not any more strive to stimulate my estimation of the high office which 
you bestow on me as promulgator of the knowledge given me of the spheres, than to 
excite my appreciation of that knowledge. I would not relinquish my position for 
any temporal sovereignty. My love of truth, my desire for human happiness, would 
be sufficient for my pay in causing truth to triumph, as that, of course, would be 
a heaven to me in contemplating the misery obviated and the happiness induced. 

Doubtless, not to be fairly appreciated would be painful ; while merited applause 
would be a high gratification ; but, were that my primary motive, I should not de- 
serve applause. All that I would desire would be, to have that share of honour to 
which I might be entitled in common with other colabourers in the cause of truth : 
to exist in the spheres on the same plane with the illustrious Washington and his 
coadjutors, and associated with my beloved relatives and friends, having access to 



14 PREFACE. 

the wise and good men of all ages and nations ! That were a heaven indeed ! To be 
worthy of and enjoy such a heaven, is the only selfish ambition with which I am 
actuated, so far as I know myself. 

Your truly devoted servant and friend, Eobert Hare. 

Having suggested to my spirit father that it would be expedient 
that some names should be attached to the credentials with which 
the preceding address from the spirits seemed to endow me by ap- 
pointment, he induced several spirits of eminence to accompany 
him to Mrs. Gourlay's this morning, (August 4, 1855.) This gave 
me an opportunity to read Lanning's letter, the address which I 
received through him as above represented, and my reply. In re- 
turn I received the subjoined communication. 

Communication from an assembly of eminent spirits, sanctioning 
the credentials transmitted through the mediumship of Mr. 
Lanning. 

August 4, 1855. 
Respected Friend: We cheerfully accompany your father to sanction the communi- 
cation given through our medium, Mr. Lanning, to yourself. My friend, we have 
sought media in various localities through whom to accredit you as our minister to 
earth's inhabitants, but owing to unfavourable conditions, we have, in most in- 
stances, failed. We perceive with pleasure that your heart is fully imbued with the 
importance of your holy mission. It needs no fulsome flattery from us to incite you 
to action. A principle of right and truth pervades all your movements in this spi- 
ritual campaign. We truly style it a campaign, since you are battling fearlessly 
against Error, that hydra-headed monster who has slain his millions and tens of mil- 
lions. We have looked forward to the publication of facts involved through your ex- 
perimental investigations with interest. The communication above referred to was 
given by one who stood high in the estimation of the people of our great republic ; 
but, for personal reasons, he wishes to withhold his name. 

Be it known to all who may read these credentials, that we sanction them, and 
authorize our names to be affixed thereunto. Geo. Washington, 

J. Q. Adams, 
Dr. Chalmers, 
Oberlin, 
W. E. Channing, and others. 

Postscript by the author. 
It is a well-known saying that there is « but one step between the 
sublime and the ridiculous." This idea was never verified more 
fully than in the position I find myself now occupying, accordingly 
as those by whom that position is viewed may consider the mani- 
festations which have given rise to it in the light wherein they are 
now viewed by me, or as they were two years ago viewed by myself 
and are now seen by the great majority of my estimable contempo- 
raries. 



PREFACE. 15 

I sincerely believe that I have communicated with the spirits of 
my parents, sister, brother, and dearest friends, and likewise with 
the spirits of the illustrious Washington and other worthies of the 
spirit world; that I am by them commissioned, under their 
auspices, to teach truth and to expose error. This admitted, I 
may be reasonably inspired with the sentiment authorized in the 
preceding credentials, that I hold my office to be greatly prefer- 
able to that of any mundane appointment, and for the reasons 
above given in those credentials. But how vast is the difference 
between this estimate and that which must ascribe these impressions 
to hallucination ! my position being that of a dupe or fanatic. Yet 
there can be no man of real integrity and good sense, unimpaired 
by educational bigotry, who will not respect sincere devotion to 
the cause of piety, truth, and human welfare, here and hereafter, 
however displayed. Hence, although the foregoing prefatory 
pages should have no other influence, they may operate to show 
my own deep conviction of the righteousness of my course, founded, 
as I believe it to have been, on the most precise, laborious, ex- 
perimental inquiry, and built up under the guidance of my sainted 
father, as well as under the auspices of Washington and other 
worthy immortals. 

Those who shall give a careful perusal to the following work 
will find that there has been some "method in my madness;'' and 
that, if I am a victim to an intellectual epidemic, my mental con- 
stitution did not yield at once to the miasma. But let not the 
reader too readily " lay the flattering unction to his soul" that 'tis 
my hallucination that is to be impugned, not his ignorance of facts 
and his educational errors. 

The sanction of the spirits, as above given, tvas obtained under 
test conditions ; so that it was utterly out of the poiuer of any mor- 
tal to pervert the result from being a pure emanation from the 
spirits whose names are above given. 

It ought to be understood that the sanction given by the spirits 
whose names are attached to the preceding certificate, was obtained 
under test conditions, as explained in paragraph bb., dd., in the 
description of Plate iv. Moreover, I placed my hand on the in- 
strument illustrated by Fig. 2 in same plate, so as to question the 
spirits directly as to the reliability of the affirmation, previously 
given to me, and the fidelity of the medium generally. In both 
cases the index moved so as to give an affirmative reply. 



16 SUPPLEMENTAL PREFACE. 



SUPPLEMENTAL PREFACE. 

The most precise and laborious experiments which I have made in my investiga- 
tion of Spiritualism, have been assailed by the most disparaging suggestions, as re- 
spects my capacity to avoid being the dupe of any medium employed. Had my con- 
clusions been of the opposite kind, how much fulsome exaggeration had there been, 
founded on my experience as an investigator of science for more than half a century ! 
And now, in a case when my own direct evidence is adduced, the most ridiculous 
surmises as to my probable oversight or indiscretion are suggested, as the means of 
escape from the only fair conclusion. 

Having despatched a spirit friend from Cape Island, at one o'clock on the third of 
July, to request Mrs. Gourlay, in Philadelphia, to send her husband to the bank to 
make an inquiry, and to report the result to me at half-past 3 o'clock, the report 
was made to me as desired. The subject was not mentioned until after my return 
to Philadelphia, when, being at the residence of Mrs. Gourlay, I inquired of her, 
whether she had received any message from me during my absence ? In reply, it was 
stated that while a communication from her spirit mother was being made to her 
brother, who was present, my spirit messenger interrupted it to request her to 
send her husband to the bank to make the desired inquiry: that, in consequence, 
the application was made at the bank. The note-clerk recollected the application to 
him, but appeared to have considered it as too irregular to merit much attention. 
Hence the impression received by the applicants, and communicated to me, was not 
correct. But as it did not accord with that existing in my memory, it could not have 
been learned from my mind. 

Wishing to make this transaction a test, I was particularly careful to manage so 
that I might honourably insist upon it as a test ; and, until I learned the fact from 
Mrs. Gourlay and from the note-clerk that the inquiry was made, it did not amount 
to a test manifestation. But, if I had been ever so indiscreet, would it not be absurd 
to imagine a conspiracy between any person at Cape Island with Dr. and Mrs. Gour- 
lay, her brother, and the note-clerk at the bank, to deceive me on my return by 
concurrent falsehoods ? 

I submit these facts to the public, as proving that there must have been an invisi- 
ble, intelligent being with whom I communicated at Cape Island, who, bearing my 
message to this city, communicated it to Mrs. Gourlay, so as to induce the applica- 
tion at the bank. Otherwise, what imaginable cause could have produced the result, 
especially within the time occupied — of two and a half hours ? 

The existence of spirit agency being thus demonstrated, I am justified in solemnly 
calling on my contemporaries to give credence to the important information which I 
have received from spirits, respecting the destiny of the human soul after death. 
They may be assured that every other object of consideration sinks into insignificance 
in comparison with this information and the bearing it must have upon morals, re- 
ligion and politics, whenever it can be known and be believed by society in general, as 
it is by me. 



INTRODUCTION 



As introductory to this work, I shall make a few brief remarks on the 
following topics : — 

Objects of religion. — Diversity of opinion as to the means by which 
they have been attainable. — Every sect, excepting one, would vote against 
any one. — Consequent sentiments of the Author as embodied in verse. — 
Reasons for his believing in the existence of a Deity. — American priest- 
hood eminently honest and pious. — If people who have obtained a belief 
in immortality by one route are better and happier therefor, why object 
that others, by another route, should attain the same ends. — The table, no 
less than our firesides, an object of interest. — Inconsistency of those who 
make their Deity pass through all the stages of human existence, from 
the embryo to maturity, in objecting to the transient employment of tables. — 
Use of the tables soon laid aside in the manifestations to which the Author 
has resorted. — Inconsistency of accusing Spiritualists of undue incredulity 
as to scriptural miracles, and of the opposite defect as respects spiritual 
manifestations. — Of certain savans who strain at spiritual gnats, yet 
swallow scriptural camels. — Miracles of Scripture, if they ever occurred, 
can never be repeated ; but the manifestations of Spiritualism will be re- 
peated with an improved and a multifarious efficiency. — Religion and 
positive or inductive science having, under the guidance of devotion and 
atheism, been made to travel in opposite directions, are by Spiritualism 
so associated as to travel together in the same direction. — The atheist 
Comte would dissolve the union between theology and science. — According 
to Comte, where true science begins, the domain of theology terminates, 
being only a creature of the imagination. — According to Spiritualism, 
it is the domain of ignorance that is lessened, while theology, founded on 
Ixiioirfedge, grows with its growth, and strengthens with its strength. — 
An effort to refute the idea of Comte, that the phenomena of the sidereal 
creation can be explained by gravitation; which, left to itself, would 
consolidate all the matter in the universe into an inert lump. — Sugges- 
tions respecting the devil. — Arguments founded on ignorance. 

1. On all sides I presume that it will be admitted that the great ob- 
jects of religion are as follows : — 

2. To furnish the best evidence of the existence of a Supreme Deity. 

and of his attributes. 

2 17 



18 



INTRODUCTION. 



3. To convey a correct idea of our duty toward that Deity and our 
fellow creatures. 

4. To impart that knowledge of a state of existence beyond the grave 
which will be happier as we are more virtuous in this life, and more 
miserable as we are more vicious; this knowledge affording the best con- 
solation amid temporal sufferings of the righteous, and the strongest re- 
straint upon the vicious indulgence of passion in the unrighteous. 

5. Finally, by these means, to promote morality and the happiness of 
man in this world, and prepare him for a blissful position in the world to 
come. 

6. It must result, from these premises, that whichever is most com- 
petent for the attainment of these all-important ends, will be the best 
religion. 

7. The above-mentioned postulates being generally admitted, various re- 
corded traditions, pretended to have been derived from one or more deities, 
have been advanced as best calculated to meet the requisitions in question. 
Each of the religious doctrines thus advanced is tenaciously defended by 
its appropriate priesthood. If the opinions of the majority of these ad- 
vocates of their respective revelations be taken as respects any creed ex- 
cepting their own, it will be denounced as originating in error or fraud. 
The opinion being taken successively upon any one, by all but those to 
whom it appertains, each would be condemned. 

8. It was under these impressions that the following verses were 
written, more than forty years ago. They have recently been published 
in a pamphlet on the better employment of the first day of the week. 

They serve to show that my skepticism arose from my love of truth, 
instead of that aversion from it, ascribed to skeptics by many well-meaning 
bigots. 

9. Oh, Truth ! if man thy way could find, 
Not doomed to stray with error blind, 

How much more kind his fate ! 
But wayward still, he seeks his bane, 
Nor can of foul delusion gain 

A knowledge till too late. 

By sad experience slowly shown, 

Thy way at times though plainly known, 

Too late repays his care ; 
While in thy garb dark Error leads, 
With best intent, to evil deeds 

The bigot to ensnare. 

Is there a thcmo moro highly fraught 
With matter for our serious thought 

Than this reflection sad, 
That millions err in difforent ways, 
Yet all their own impressions praise, 

Deeming all others bad? 



INTRODUCTION. 

To man it seems no standard's given, 

No scale of Truth bangs down from Heaven 

Opinion to assay ; 
Yet called upon to act and think, 
How are we then to shun the brink 

O'er which so many stray? 



10. How far I was a believer in God may be estimated from the fol- 
lowing opinions, which have appeared in the pamphlet wherein the fore- 
going verses were published : 



BY THE AUTHOR. 

11. The existence of the universe is not more evident than that of the 
reasoning power by which it is controlled, Bfche evidence of profound and 
ingenious contrivance is more manifested the more we inquire. Yet the 
universe, and the reason by which it has been contrived and is regulated, 
are not one. Neither is the reason the universe, nor is the universe the 
reason. This governing reason, therefore, wherever, or however it may 
exist, is the main attribute of the Deity, whom we can only know and esti- 
mate by his works. And surely they are sufficiently sublime, beautiful, 
magnificent, and extensive to give the idea of a being who may be con- 
sidered as infinite in comparison with man. Yet as the existence of evil 
displays either a deficiency of power, or a deficiency of goodness, I adopt 
the idea of a deficiency of power in preference. 

12. " If," as Newton rationally infers, ft God has no organs," the per- 
son of man cannot be made after God's image, since the human image is 
mostly made up by the human organs. Man has feet to walk, arms to 
work with, eyes for seeing, ears for hearing, a nose for smelling. It were 
absurd to attribute such organs to God. 

13. It follows that while we have as much evidence of a Deity as we 
have of our own, we are utterly incapable of forming any idea of his form, 
mode of existence, or his wondrous power. We are as sure of the im- 
mensity and ubiquity of his power as of the existence of the universe, 
with which he must at least be coextensive and inseparately associated. 
That his power must have always existed, we are also certain ; since if 
nothing had ever prevailed, there never could have been any thing : out 
of nothing, nothing can come. 

14. The universe, no less than the Deity, must be eternal, since if at 
any time, however remote, the Deity existed without a universe, there 
must have been an infinite antecedent period during which the divine 
power must have been nullified for want of objects for its exercise. A 
Deity so situated would be as a king without a kingdom to govern. 



20 



INTRODUCTION. 



15. I am under the impression that mind is at least as essential to the 
creation as matter. It seems to me inconceivable that the various elemen- 
tary atoms of the chemist could come into existence, with their adaptation 
to produce the multiplicity of efficient combinations which they are capable 
of forming, without having been modified by one mind. The existence of 
adaptation, I think, proves the existence of mind. But even were these atoms 
to possess inherently the adaptation which they manifest, of what possible 
utility could be the variegated consequences thereof, were there no minds 
to perceive, appreciate, or enjoy them. The beauty of colour, the music 
of sound, the elegance of curves or angles, could have no existence were 
there no perception of them ; since those attributes are in a great measure 
attached to objects by mind. Independently of mind, music is mere aerial 
vibration, colour mere superficial texture, or intestinal arrangement pro- 
ducing undulatory waves variously polarized, which are the proximate 
causes, which would be sterile, were there no mind to be actuated by 
them through appropriate or^Jis. 

16. Could the universe exist without mind, would not its existence be 
nugatory ? 

17. The following allegations seem to me no less true than the axioms 
of Euclid : % 

18. No evil can endure which any being has both the power and desire 
to remove. 

19. Any result must ensue which any being has both power and desire 
to accomplish. 

20. No rational being will strive by trial to ascertain that which he 
knows as well before as after trial. 

21. If God be both omnipotent and omniscient, he can, of course, make 
his creatures exactly to suit his will and fancy, and foresee how they will 
fulfil the end for which they are created. Wherefore then subject them 
to probation to discover traits which by the premises he must thoroughly 
foreknow. 

22. Is it not more consistent with divine goodness to infer that we 
are placed in this life for progressive improvement, and that there is no 
evil which can be avoided consistently with his enormous, though not un- 
limited, power ? 

23. Such an inference coincides with the communications recently re- 
ceived, from the spirits of departed friends, which it is the object of this 
publication to promulgate. 

24. Unfortunately, human opinion is very much influenced by passion 
and prejudice. Hence in questions respecting property, we often find honest 
men differing as to what is just: So when any creed is associated with 
the hope of enjoying by its tenure a better, if not exchesive, pretension to 
eternal happiness and the favour pf God, the sectarian by whom it maybe 
held becomes honestly tenacious of its despotic supremacy over all others. 



INTRODUCTION. 21 

25. I have no doubt that a large portion of our American priesthood 
are sincere in the advocacy of the tenets respectively held by them. 
Among them I have known some of the best of men, and I have generally 
found them more tolerant of skepticism than the majority of their fol- 
lowers. It has not, however, been unfrequently urged by clergymen as a 
ground of adherence to Christianity, that without it, there is no authentic 
evidence of a future state of existence. I have seen an argument from an 
able and respectable Christian writer, urging that there is no refuge for 
the mass of mankind to be found in pure deism, unaccompanied by any 
specific evidence of a future state. 

26. Under these circumstances should Spiritualism afford such a refuge 
to those who are utterly dissatisfied with the evidence of the truth of 
scriptural revelation, it will certainly be a blessing to them ; and those who 
have heretofore found this essential comfort in one way, ought not to 
object should their neighbours find it in another way. 

27. An effort has been made to throw rjjUcule on spiritual manifesta- 
tions, on account of phenomena being entered by means of tables and 
other movable furniture ; but it should be recollected that, when move- 
ments were to be effected, resort to movable bodies was inevitable ; and as 
generally the proximity of media, if not the contact, was necessary to 
facilitate the movements, there was no body so accessible as tables. But 
these violent mechanical manifestations were always merely to draw atten- 
tion ; just as a person will knock, or even kick, violently at a front door, 
until some one looks out of a window to communicate with him. The more 
violent manifestations ceased both at Hydesville, at Rochester, and at 
Stratford in Connecticut, as soon as the alphabetic mode of communicating 
was employed. I never have had any to take place during my intercourse 
with my spirit-friends, unless as tests for unbelievers, when intellectual 
communications could not be made. It is more than fifteen months since 
I have resorted to instruments which have nothing in common with 
tables. Of these instruments, engravings and descriptions will be found 
in this work. 

28. But is it not a great error to consider our tables as less sacred than 
our firesides ? Could any appeal more thoroughly vibrate to the heart of 
civilized man than that of any invasion of his rights which should render 
his fireside liable to intrusion ? Hence, in the Latin motto, " Pro aris et 
focis," the inviolability of the fireside is placed side by side with freedom 
of conscience. But, with the passing away of winter, the interest in the 

11 fireside declines : His changeable as the temperature of air. It loses all 
its force in the tropics; but, throughout Christendom, the table still 
draws about it the inmates of every human dwelling, at all seasons, and in 
every kind of weather. Even when not excited by hunger, we value the 
social meeting which takes place around it. 

29. At tables, moreover, conferences are held, contracts and deeds 



22 INTRODUCTION. 

signed, and decrees, statute-laws, and ordinances are written. Treaties, 
also, are made at tables, on which not the fate of individuals merely, but 
of nations, depends. 

30. Is the renown of the " knights of the round table" tarnished by 
their being only known in connection with the word in question ? Is any 
director or trustee ashamed of being, with his colleagues, designated as a 
" board V — a humble synonym for table. 

31. It was at a table the Declaration of Independence was signed; 
and in Trumbull's picture of its presentation to Congress a table is made 
to occupy a conspicuous position. Our tables should be at least as much 
objects of our regard as the vicinity of our fireplace. 

32. The sarcasms founded on the use of the table in spiritual manifes- 
tations proceed, inconsistently, from those persons who would bring their 
deity through all the stages of human life. 

33. The human body of Christ must have gone through all the stages 
from the embryo to maturity^ It was worshipped in a manger, and lived 
thirty years in obscurity arar inaction. Why all this delay, when the 
angel, armed with the power of Grod, might have addressed Herod, the 
Roman emperor, and every other potentate on earth in a single year? 
The Almighty softening their hearts, as he hardened that of Pharaoh, 
the conversion of mankind had been the inevitable consequence. 

34. Alluding to his second advent, Christ used these words : — " They 
shall see the Son of man coming in the clouds with great power and 
glory." Mark xiii. 26. Wherefore did not his first coming take place in 
this conspicuous, glorious, and unquestionable manner ? 

35. It is often inquired, Wherefore were not these efforts to communi- 
cate with mankind at an earlier period of the world's duration? but it 
may be demanded in return, Wherefore did not Christ come until the 
earth had been peopled, even according to Scripture, about four thousand 
years ? 

36. Why was not the use of the compass, of gunpowder, printing, the 
steam-engine, steamboat, railway, telegraph, daguerreotyping, electrotyp- 
ing, contrived earlier in this terrestrial sphere ? Let orthodoxy take the 
beam out of its own eye first. 

37. Had Christ taught these arts, they would not only have had a more 
general influence during the era of their accomplishment, but have left a 
durable and irrefragable proof of a towering mental superiority. As they 
would have gone into use, there could have been no question as to their 
accomplishment; so that every intelligent being might have become intui- 
tively cognizant of their wonderful results. 

38. The invention of gunpowder, the telegraph, and the mariner's 
compass might have been the means of preventing the inroads of the 
Goths and Vandals, and, subsequently, the success of the Moham- 
medans; since the Arabians would hardly have availed themselves of 



INTRODUCTION. 23 

these inventions at the time the Mohammedan conquests were com- 
menced. 

39. How important would have been the art of printing to the promul- 
gation of a correct knowledge of the revelation which was the alleged 
object of Christ's mission ! 

40. Of those who believe in revelation, it may be inquired, Why the 
Hebrews were preferred, as the receivers of divine inspiration, to the 
more civilized Greeks, Romans, Hindoos, or Chinese ? If revelation was 
requisite to one nation, was it not equally necessary to all ? 

41. Wherefore, after Christ had undergone crucifixion in order to 
make people Christians, should Mohammed have been allowed to massacre 
or enslave them for being Christians ? 

42. There is even now great difficulty in effecting these intercommuni- 
cations with spirits in this country of universal legal tolerance. I say 
legal, since there is, as Owen alleged, " too much Christian despotism of 
another kind." 

43. Almost every editor is, more or less, a censor to the press, and a 
peon of popularity. The tendency is not to repress, but to gratify, and, 
of course, promote existing bigotry. This bigotry and its Siamese bro- 
ther, intolerance, have, in all countries and ages, been exercising a mis- 
chievous, though often a ic ell-intended, vigilance, over any innovation of a 
nature to emancipate the human mind from educational error; and, when- 
ever supported by temporal power, has resorted to persecution — even to 
the use of the sword, of the rack, or the fagot; and, in this country of 
boasted freedom and much- vaunted liberty of the press, shows its baleful 
power by defamation, or alleging disqualification for employment, wher- 
ever its influence can be exerted. 

44. A conspicuous printer in this city refused to print an edition of 
my recent pamphlet, as he would allow nothing to go through his press 
which was against the Bible. This shows how far fanaticism will go, 
even at this advanced era of science and in this country of vaunted intel- 
lectual freedom. 

45. Two hundred years ago, Spiritualism would have been as much per- 
secuted as witchcraft. 

46. In reprobation of unbelief in the scriptural proofs of immortality, it 
has been usual for self-complacent believers to urge that the "wish 
was father to the thought;" that a sincere desire to perceive the truth 
could not exist without conviction ; but the opposite must have been the 
prevailing weakness among unbelievers in Scripture who have become 
spiritualists, if they are now over-credulous in admitting the evidence on- 
which Spiritualism is founded. 

47. I declare solemnly, that I always was intensely anxious to know the' 
truth; that although, theoretically, I doubted the possibility of changing 
the course of things by prayer, yet I did often lift my thoughts up to 



24 INTRODUCTION. 

God, imploring that some light might be given to me. Of course, as soon 
as the facts admitted of no other explanation than that my father, sister, 
brother, and other spirit friends, had been engaged in efforts to convince 
me of their existence, and of that of the spirit world, the most intense 
desire arose to verify the facts tending to settle the all-important ques- 
tion, whether man is immortal. 

48. If the evidence of the truth of revelation were as adequate as 
represented by its votaries, my conscientious inability to believe in it 
would indicate an undue constitutional skepticism; whence I required 
more proof than the great mass of Christians, in order to produce 
credence. Yet, now having found the evidence of immortality in the 
case of Spiritualism satisfactory, it cannot be urged that my hesitation 
respecting the evidence of revelation arose from any unwillingness to 
believe in a future state, or unreasonableness as to the evidence requisite 
to justify belief. Manifestly, it would be inconsistent to accuse me of 
disbelieving in the one case from undue, hard-hearted incredulity, and 
yet, in the other, yielding from the opposite characteristics. 

49. Fundamentally, my reasons for not believing in revelation have 
been, that it violates certain axioms above stated, (18,) which have been 
as clear to my mind as those collated by Euclid. 

50. It may be shown that the existing system fails to give any evidence 
which can be subjected to the intuition of each generation successively. It 
rests on the alleged intuition of human beings who existed ages ago, and 
of whom we know nothing but what they say of themselves through history 
or recorded tradition. It reposes entirely on the testimony of propagand- 
ists, who were interested to give it importance, or on partial human nar- 
rators or compilers. It has been erected on a species of hearsay evidence, 
inadmissible in courts of justice. This species of testimony in the case 
of Spiritualism is contemptuously set aside. No one will believe in mani- 
festations unless intuitively observed. Wherefore this faith in ancient 
witnesses, this skepticism of those of our own times, even when they are 
known to be truthful ? 

51. On my stating to a distinguished savan a fact which has been 
essentially verified since in more than a hundred instances, his reply was — 
I would believe you as soon as any man in the world, yet I cannot believe 
what you mention. He suggested the idea of its being an epidemic, with 
which I was of course infected ; nevertheless, that savan, as a professing 
Christian, admitted facts vastly more incredible, depending on the alleged 
intuition of witnesses who lived two thousand years ago, nearly. This, 
doubtless, was the consequence of educational bigotry, which would have 

• caused a belief in the miracles of any other religion in which he should 
have been brought up. 

52. Such persons strain at the gnats of Spiritualism, yet swallow the 
camels of Scripture. 



INTRODUCTION. 2o 

53. In like manner an Eastern sovereign treated a Putch ambassador as 
deranged, because he alleged that bodies of "water, in his country, were 
capable of solidification, so as to support people on the surface. 

54. Bur if this skepticism is shown with respect to observers of our 
day, how can it be expected that it should not be displayed toward ob- 
servers of antiquity ? 

5o. Spiritualism will in this respect have a great advantage, as it will 
always be supported by the intuition of its actual votaries. It will not 
rest on bygone miracles, never to be repeated, if they ever occurred, but 
will rest upon an intercourse with the spirit world which will grow and 
improve with time. 

bC\ One of the pre-eminent blessings resulting from this new philo- 
sophy will be its bringing religion within the scope of positive science. 
This word positive is employed by the learned atheist Comte to designate 
science founded on observation and experiment. It will give the quietus 
to the cold, cheerless view of our being's end and aim presented in his 
work. 

57. Professor Nichol endeavoured, in the following way, to comfort his 
Christian auditors against the apparent incompatibility of the phenomena 
of the sidereal creation with the language 'of Scripture : Having drawn 
two lines from the same point, making a right angle, the learned lecturer 
said, Suppose A sets out and pursues one of these w fes, B 

other, and both cirri. > in truths; although these results should not 

seem to have any thing to do with each other; yet, said he, if they be truths, 
they must come .entually; they cannot always travel a wa^ 

each other. But if any person find that, agreeably to all his experience, 
the results thus attained, tend fcc greater and greater remoteness and in- 
consistency, there would be little comfort found in the idea of a possible 
ultimate approximation. 

58. It is upon this actual fundamental discordancy between scriptural 
impressions, and the truths ascertained by experimental and intuitive in- 
vestigation, that Comte builds his inference that theology is to be en- 
tirely abandoned. But very different is the position of Spiritualism rela- 
tive to positive science. It si i the same basis of intuition and 
induction from facts. It does not i he results of positive 
science within the pond; terial creation, to which the results 
templated by Comte belong. It superadds new facts respecting the spirit 
-world, which had so entirely escaped the researches of materialists, that 
they entertain the highest incredulity merely upon : grounds, — 
merely because the facts in question have not taken place within the ex- 
perience of those who have investigated the laws of ponderable matter 
and one or two imponderable principles - bed therewith. 

59. Such was the ground of my incredulity; which, however, vanished 
before intuitive demonstration. 



26 INTRODUCTION. 

60. It is admitted by Comte that we know nothing of the sources or 
causes of nature's laws ; that their origination is so perfectly inscrutable, 
as to make it idle to take up time in any scrutiny for that purpose. He 
treats the resort to the Deity as the cause, as a mere abstraction tending 
to comfort the human mind before it has become acquainted with true 
science, and doomed to be laid aside with the advance of positive science. 

61. Of course his doctrine makes him avowedly a thorough ignoramus 
as to the causes of laws, or the means by which they were established, 
and can have no other basis but the negative argument above stated, in 
objecting to the facts ascertained in relation to the spiritual creation. 
Hence when the spirits allege that by their volition they can neutralize 
gravity, or vis inertise* there is nothing in positive science to confute this. 
The inability of material beings to neutralize gravitation by their powers 
is no proof that spiritual beings cannot effect this change. 

62. Thus while allowing the atheist his material dominion, Spiritualism 
will erect within and above the same space a dominion of an importance 
as much greater as eternity is to the avarage duration of human life, and 
as the boundless regions of the fixed stars are to the habitable area of this 
globe. 

63. But although Comte be a man of great learning, his fundamental 
opinions appear to be faulty, and his distribution of the operations of the 
mind imaginary. 

64. In treating of gravitation as the primary law, does he not commit 
a blunder? Is not vis inertise indispensable to gravitation, since it maybe 
conceived to exist without gravitation, while gravitation cannot exist with- 
out vis inertise ? 

65. The power of a body A to draw B toward it can never exceed that 
which is necessary to put it into motion, which must be directly as its vis 
inertise ; and where the one is null, the other must be null. 

66. I cannot imagine how any philosopher so learned as Comte should 
not perceive the reduction of the phenomena of the universe to " different 
aspects" of the one faculty of gravitation to be utterly impossible. In 



* Vis inertice, or force of inertness, is the force by which a body, when at rest, resists 
being put into motion, or, when in motion, resists arrestation. The force, in this latter 
case, is called momentum, being directly as the weight multiplied by the velocity. Thus, 
two pounds, moving at the rate of one foot per second, exercise exactly the same mo- 
mentum as one pound moving at the rate of two feet per second. 

The force of a spring, or of explosive compounds, cannot be called momentum; neither 
velocity nor weight enter into its constitution; though, when transferred to a projectile, 
it produces momentum proportional to the force with which it acts, the weight moved, and 
velocity imparted. 

Muscular force does not come within the definition of momentum, although it produces 
this property in a hammer, proportionably to its weight and the resulting velocity. 
Nor is the force of gravity momentum, though momentum be generated by it in falling 
bodies. 



INTRODUCTION. 27 

the first place, it has been shown that gravitation could not be the basis 
of vis inertiae, without which it cannot exist; and in the next place, gra- 
vitation has always, at any given point of time, its possible influence limited 
to the power of making a body move toward an appropriate centre of 
gravity, and afterward remain forever at rest, unless affected by some 
extraneous cause. 

67. It is alleged also that the phenomena of the universe are explained 
by gravitation. I here quote his own words : 

68. " Our business is — seeing how vain is any research into what are 
called causes, whether first or final — to pursue an accurate discovery of 
these laws, with a view to reducing them to the smallest possible number." 

69. How is it possible, I demand, to reduce the orbitual motion of a 
planet to fewer causes than vis inertiae, motion, and gravitation ? Vis iner- 
tiae and motion are necessary to momentum ; and momentum thus arising, 
acting in a tangential direction to that of gravitation, is indispensable to 
form, with the force of gravity, the resultant which constitutes the orbitual 
curve. . 

70. Yet from subsequent language in the same paragraph, the idea is 
suggested of reducing planetary motions to one cause, gravitation ! This 
will be perceived from his language, subjoined as follows : 

71. " The best illustration of this is in the case of the doctrine of gravi- 
tation. We say that the general phenomena of the universe are explained 
by it, because it connects, under one head, the whole immense variety of 
astronomical facts, exhibiting the constant tendency of atoms toward each 
other in direct proportion to their masses, and in inverse proportion to the 
squares of their distance" 

72. How can the revolution of a single planet about the sun be ex- 
plained without the centrifugal or tangential force due to momentum ? 
Were not gravitation resisted by the projectile velocity constituted by 
motion and vis inertiae, would not all the planets fall into their suns, 
respectively ? 

73. Are there not three essential elements in such orbitual movements, 
— vis inertia, motion, and gravitation ? Are not these as necessary to an 
orbit as three sides are to a triangle ? and is it not as great an error to 
suppose that such movements can continue by the agency of one of them, 
as to make one right line serve to enclose a superficies ? 

74. Between two philosophers, both equally learned with Comte, one 
may be, like him, an atheist, the other, like Newton, a believer in God ; 
and yet, as respects the whole range of positive science, would there be 
any clashing? They would attribute every thing to the same laics, 
whether these should be ascribed to a deity or not. The origin of the 
laws recognised by both would, by one, be ascribed to an inscrutable 
God ; by the other, to inscrutability without a God. 

75. Because the movements of the heavenly bodies are ascribed to the 



28 INTRODUCTION. 

three elements above mentioned, — an unknown source of projectile force, 
vis inertiae, by which that force is perpetuated, and gravitation, by which 
it is modified into elliptical, orbitual revolution, operating as laws govern- 
ing planetary movement, — it does not make the astronomer who adopts 
this conception less of a theologian; it only makes him a more enlight- 
ened theologian. We ascribe less to the special interference of the Creator 
in proportion as our knowledge enables us to perceive results attained by 
general laws. This, Comte conceives, causes theists to be less theologi- 
cal, and to lessen what he seems to view as the domain which theology is 
allowed to have. But is it not more correct to assume that it is only the 
domain of ignorance which grows less, while that of theology becomes 
simpler and more correct, but not less extensive ? It is not that less is 
ascribed to Grod, but that the aggregate is more intelligently ascribed as 
the laws through which his agency is recognised are fewer. 

76. Newton assumed inertia, gravitation, and motion as the foundation 
of his philosophy; but attributed these fundamental properties, or states of 
matter, to the will of that governing mind of which he held the existence 
to be as evident as that of the matter governed. Comte does not consider 
that there is any positive proof of the existence of such a ruling mind, and 
does not, therefore, find it necessary to admit the existence of a Deity. 
Thus, the states or properties above mentioned are, with Newton, proxi- 
mate, with Comte, ultimate, causes. Hence, when we arrive at the foun- 
dation of the Newtonian doctrine, we cannot go deeper without admitting 
the existence of a God. Without this admission, we involve ourselves in 
the irremediable darkness of atheism. 

77. In this respect, I have always been a follower of Newton. Evi- 
dently, both the governing reason and the creation which it rules must 
have existed from eternity; since, if nothing ever existed exclusively, it 
must have forever endured, and there never could have been any thing. 
So, if there ever had been no mind, there never could have been any 
mind. 

78. The human mind, says Comte, by its nature employs, in its pro- 
gress, three methods of philosophizing, — the theological, the metaphysical, 
and the positive, differing essentially from each other, and even radically 
opposed. Hence, he assumes the successive existence of three modes of 
contemplating the aggregate phenomena of the universe, any one of which 
excludes the others. The first, "is the point of departure of tlie human 
understanding ; the third, its ultimate, fixed, definite state; the second, 
merely a state of transition from the first to the third" 

79. It seems to be assumed that the intellectual progress of the human 
mind must necessarily be through these three stages. Moreover, it is 
suggested that each individual, in reviewing the progression of his mind 
from childhood to mature age, will perceive that he was a theologian in 
his childhood, a metaphysician in his youth, and a natural philosopher in 



INTRODUCTION. 29 

his manhood. If this did not come from a distinguished philosopher, I 
should pronounce it ridiculous. If allowed to be so egotistical, I must say- 
that I am not aware that I went through these stages in the different pe- 
riods of my life. 

80. Studying metaphysical works as a part of my education, I took 
great interest in the theory of moral sentiments, and published essays on 
topics of that nature in the " Portfolio:" but previously, I wrote my 
"Memoir on the Blowpipe." In 1810, my "Brief View of the Policy 
and Resources of the United States" was published, in which it was first 
truly advanced that credit is money. 

81. Subsequently, more than a hundred publications were made by me, 
for the most part on chemistry and electricity, yet always intermingled 
with political, moral, and financial essays. 

82. I am now, more than ever, a theologian; and my first publications 
touching that subject date after the attainment of threescore and ten. 

83. But theology and religion were subjects always near to my heart; 
and were accompanied by the pain arising from the discordancy of my 
opinions with those entertained by much-loved relatives and friends. 

84. I do not understand how any man of common sense can conceive 
that theological, metaphysical, or experimental science can be the separate 
object of contemplation; or that the share that either may occupy at any 
age, to the exclusion of the others, will not depend on exterior contingencies. 

85. I became a believer in Grod solely from my intuitive perception of 
the existence of a governing reason. Of course, all things were to be 
ascribed to that reason ultimately, but proximately to the very laws which 
this author considers as the object or basis of positive science. 

86. He holds that our inquiries should be bounded by the inscruta- 
bility of the well-ascertained physical properties and laws of matter. 
Coinciding, practically, with Comte until lately, I held that inquiry 
should be bounded by the inscrutability of the Divine Lawgiver, to 
whom these laws owed existence. But Spiritualism has opened an 
avenue to inquiry beyond the boundary thus practically admitted no 
less by myself than by Comte. Other inscrutable laws and phenomena 
have to be recognised within a region for the existence of which Comte, 
in denying spiritual agency, allows no room. 

87. Though, practically, this field of inquiry was shut out from me as 
well as from Comte, theoretically, it was not excluded by my philosophy. 
Although in ascribing the universe to mind, the unity of its design and 
harmony of its phenomena led to the inference that it must be due to one 
supreme mind, there was still room for the coexistence of any number of 
degrees of subordinate mental agency, between that supreme mind and 
man. 

88. Beside those antagonists to Spiritualism, who would set aside the 
evidence of persons living at the present time and who are known to be 



30 INTRODUCTION. 

truthful, by the evidence of others who lived some thousand years since, 
spiritualists are assailed by such as admit their facts, but explain them 
differently. Thus the Roman Catholic Church has admitted the manifesta- 
tions to indicate an invisible physical and rational power which cannot be 
attributed to human agency. But instead of ascribing them to spirits, 
good or bad, of mortals who have passed the portal of death, they con- 
sider them the work of Old Nick. 

89. If this personage ever did influence the acts of any sect, manifestly 
it must have been in those instances in which alleged religious error has 
been made the ground for persecution, from the time of the extirpation 
and spoliation of the Midianites, Canaanites, and others, down to that 
of the extirpation of the Albigenses, the auto da fe, inquisition, massacre 
of St. Bartholomew, fires of Smithfield, roasting of Servetus, and the per- 
secution of the Quakers and witches. 

90. So far as the devil is only an imaginary embodiment of the evil 
passions of men, as conceived by many enlightened Christians, no doubt 
those and many other analagous acts were due to the devil ; but when 
the benevolent language of the spirits respecting sinners is contrasted 
with the cruel doctrine of the church in question, as well as by others, it 
can hardly be conceived that this language comes from Satan, and that of 
the churches from the u benevolent" Jesus Christ. 

91. The following verses, which have already appeared in my letter to 
the Episcopal clergy, express the sentiments of the spirits — every soul 
having the privilege of reforming, and rising proportionally to the im- 
provement thus obtained : 

92. However late, as holy angels teach, 

Souls now in Hades, bliss in Heaven may reach. 

All whose conduct has been mainly right, 

With lightning speed may gain that blissful height; 

While those who selfish, sensual ends pursue, 

Tor ages may their vicious conduct rue, 

Doom'd in some low and loathsome plane to dwell, 

Made through remorse and shame the sinner's hell; 

Yet through contrition and a change of mind, 

The means of rising may each sinner find. 

The higher spirits their assistance give, 

Teaching the contrite how for heaven to live. 

93. Let these lines be contrasted with those which are given in the work 
on Heaven of the Rev. Dr. Harbaugh — a most excellent orthodox cler- 
gyman of the German Reformed Church — which are as follows : 

94. " But the wicked ? alas ! for him at that awful moment ! Oh ! my 
soul, come not thou into the secret of his sorrows. 

"How shocking must thy summons be, death ! 
To him.— 

In that dread moment, how the frantic soul 
Raves round the walls of her clay tenement; 



INTRODUCTION. 31 

Runs to each avenue, and shrieks for help ; 
But shrieks in vain ! How wishfully she looks 
On all she's leaving, now no longer hers ! 
A little longer; yet a little longer; 
Oh ! might she stay to wash away her stains ; 
And fit her for her passage ! Mournful sight ! 
Her very eyes weep blood, and every groan 
She heaves is big with horror. But the foe, 
Like a stanch murderer, steady to his purpose, 
Pursues her close, through every lane of life, 
Nor misses once the track; but presses on, 
Till forced at last to the tremendous verge, 
At once she sinks to everlasting ruin." 

95. But I conceive that the existence of a devil is irreconcilable with 
all goodness and omnipotency j and that, were a devil created by G-od, the 
Creator would be answerable for all the acts of the being so created. Evi- 
dently, the devil could be nothing else but what omnipotence should make 
him, and could do nothing but what prescience would foresee. The acts 
of the devil would therefore be indirectly those of his maker. 

96. I would inquire of those who rely on the Bible as the source of 
their opinions, how it happens that Moses makes no allusion to Satan as 
an agent in the events of which he is the narrator ? 

97. Though Milton represents that malevolent being as taking the form 
of the serpent, Moses, far from sanctioning that idea, makes not only the 
individual snake, but the whole genus forever amenable for the part 
performed. 

98. In his description of hell, Josephus represents an archangel as the 
janitor, which is quite inconsistent with Satan's being the jailor. Is it 
conceivable that an archangel should be doorkeeper to the devil ? 

99. Moreover, in stating the reasons why the doom of the rich man 
(broiling to eternity) was irremediable, no allusion is made to the Sa- 
tanic despot whose inexorable malevolence would have had to be coun- 
teracted. 

100. It would seem to be an axiom, that whenever any event does not 
take place, it must be because there is no being who has at once the jpovjer 
and the wish to cause it to happen ; and when any event does ensue, there 
can exist no being having at once the power and wish to prevent it from 
happening. Moreover, consistently, no agent can exist whose destruction 
is desired by another being, who, having the right, is competent by mere 
volition to destroy that agent. 

101. It follows, that if there actually does exist any being, such as is 
designated by the words Devil, Satan, Beelzebub, to treat him as the crea- 
ture of God, would be inconsistent either with the attribute of all goodness 
or of omnipotence. 

102. Can any act be more devilish than that of creating a devil ? Would 
it not be blasphemous to ascribe to a beneficent Deity a measure so truly 



32 INTRODUCTION. 

diabolical ? It has been said that the devil is a necessary agent in God's 
providence. How necessary, if God be omnipotent ? 

103. Does not the necessity of employing a bad agent involve inability 
to create a good agent ? 

104. The evils which exist in the creation may, to a great extent, be 
explained by an inevitable limitation of power. Thus, probably, there could 
be no virtue were there no vice ; no pleasure, were there no pain. Ecstasy 
might become painful by unlimited endurance. 

105. Without appetites and passions, an animal would be reduced to 
the state of a vegetable, which lives without perception. 

106. The language held by certain sectarians on such subjects, seems to 
me often contradictory of the idea they strive to enforce. Thus they 
represent that our sorrows and our pangs are intended for our amendment, 
or designed to prevent some greater evil here or hereafter; but what can 
justify a painful remedy, if there be power to adopt one which, while 
equally efficacious, would be painless ? 

107. God is, on one side, represented as the cause of all the circum- 
stances under which we exist ; yet, on the other, is under the necessity of 
afflicting us in order to remove or to remedy them ! If possessing both 
ability and disposition to reform us without causing us to suffer, could 
suffering be inflicted consistently with all goodness ? 

108. Of a most excellent Roman Catholic I inquired whether it was 
not held by their church that a belief in their tenets was necessary to sal- 
vation ? The reply was in the affirmative. And yet, said I, of all who 
do believe, only those can be saved who do their Master's will, — who add 
good works to an orthodox creed ? The reply was again affirmative. Of 
all mankind, then, there is but a very small number, comparatively, who 
are not, according to the creed in question, to go to hell ? Again I re- 
ceived an affirmative reply. I would then (I rejoined) when I die, rather 
go into an eternal sleep, than awake in heaven to find so many of my fel- 
low-creatures in endless misery, the mere knowledge of which would make 
heaven itself a hell to a good-hearted angel. 

109. Another species of objection to the existence of spirits is, that 
although movements of bodies are admitted to take place without any per- 
ceptible or conceivable mortal agency, the existence of spirits as the cause 
is to be disbelieved, because the observers have not been successful in get- 
ting replies such as they think would have been given were spirits the source. 

110. Thus a very distinguished physician, Dr. Bell, has alleged that 
nothing has in his investigations been communicated which was not pre- 
viously in the mind of one or more mortals present. This is one of the 
instances in which the assailant of Spiritualism founds his argument in his 
error. It is an argument which has no other basis than inaccurate informa- 
tion, because I am enabled to disprove the truth of the conclusion on which 
the inference is founded. 



INTRODUCTION. 33 

111. Nevertheless, I am not surprised that an inference should have 
been made, which holds good as respects certain spirits or media, though 
not others. If a pack of cards be so cut that the card exposed cannot be 
seen by any mortal present, it may be found that although certain spirits 
cannot describe the card, unless seen by some person present, yet other 
spirits can describe the card under these circumstances. Among my 
guardian spirits, there are two who have repeatedly described the card 
exposed fortuitously by cutting a pack, as in the process for determining 
trumps in a game of whist. 

112. Since reading Dr. Bell's remarks, cards, taken indiscriminately 
from a pack, and laid down behind the medium and myself, the denomina- 
tion unseen by any mortal, have been named correctly by one of the spirits 
alluded to, although, about the same time, another eminent spirit could 
not name cards when sirnilarty employed. 

113. Agreeably to my experience in a multitude of cases, spirits have 
reported themselves who were wholly unexpected, and when others were 
expected. When I was expecting my sister in Boston, my brother reported 
himself. Lately, when expecting her, Cadwalader was spelt out, being 
the name of an old friend, who forthwith gave me a test, proving his 
identity. As this spirit had never visited my disk before, I had not the 
smallest expectation of his coming. 

114. My spirit brother referred to a confidential conversation had with 
my brother Powel, in which the former was alluded to, when nothing was 
farther from my mind than that he had been present as an invisible listener. 

115. I will now mention a fact of recent occurrence, which completely 
refutes Br. Bell's inference : Being at Cape May, one of my guardian 
spirits was with me frequently. 

116. On the 3d instant, at one o'clock A. M., I requested the faithful 
being in question to go to my friend Mrs. G-ourlay, No. 178 North Tenth 
street, Philadelphia, and request her to induce Br. Gourlay to go to the 
Philadelphia Bank to ascertain at what time a note would be due, and 
that I would sit at the instrument at half-past three o'clock to receive the 
answer. Accordingly, at that time, my spirit friend manifested herself, 
and gave me the result of the inquiry. 

117. On my return to the city, I learned from Mrs. G-ourlay that my 
angelic messenger had interrupted a communication, which was taking- 
place through the spiritoscope, in order to communicate my message, and, 
in consequence, her husband and brother went to the bank, and made the 
inquiry, of which the result was that communicated to me at half-past three 
o'clock by my spirit friend. 

118. This differed from the impression which I had from memory, and 
was not, of course, obtained from my mind. And it is evident that the^ 
medium could not have known of my message until she was made to re- 
ceive it. 

3 






34 INTRODUCTION. 

119. But independently of the inability to communicate ideas, not pre- 
existing in the minds of mortals present, which has been so erroneously 
inferred to exist by .Dr. Bell, let this eminent physician suggest any con- 
ceivable explanation of the phenomena attested by him, excepting that 
founded on the agency of spirits. 

120. And, independently of any other proof, the fact that one of my 
guardian spirits bore a message from me at Cape May to Mrs. Gourlay at 
Philadelphia, so as to induce her to do what was requested, is evidently, 
of itself, inexplicable under any other view than that of a spirit having 
officiated. 

121. To conclude, I hope that while Spiritualism will give a quietus to 
atheism, it will be found, agreeably to the facts and reasoning presented in 
this book, better sustained by evidence, and to answer the great objects 
of religion, as above stated, vastly better than any other religious doctrine. 



THEOLOGICAL AXIOMS. 



Is not the affirmative of any of these queries, as evidently true as any 
of the axioms of Euclid ? 

Did not that thought from heaven proceed, 

According God's mercy to every creed, 

Which however pagan, howe'er untrue, 

Is meant to give our Creator his due ? 

May not devotion to God be shown, 

"Whether through Christ or Mohammed known ? 

Whether men die in holy war, 

Or kneel to be crushed by Juggernaut's car ? 

Mankind would God in error leave, 

Yet penally for that error aggrieve. 

Did God a special creed require, 

Each soul would he not with that creed inspire ? 

Can a glaring evil endure 

Despite of the power and will to cure ? 

Must not any event arrive 

For which both will and power strive ? 

Will not any result obtain 

Which power unites with will to gain ? 

If God can creatures make to suit his will, 
Foresee, if they can, his design fulfil; 
Wherefore to trial, those creatures expose, 
Traits to discover, which he thus foreknows ? 





/y . JW^^i 



INTUITIVE EVIDENCE 



OF THE 



EXISTENCE OF SPIRITS. 



NARRATIVE OF THE AUTHOR'S EXPERIMENTAL INVESTIGATION OF 

SPIRITURALISM. 

122. The first fruit of my attention to the phenomena of table turning, 
was the following letter. I trust I shall not be considered as self-compla- 
cent, when I allege it to be an exemplification of wise ignorance, which is 
about equivalent to folly. [The wisest man who speaks in ignorance, 
speaks foolishly to the ears of those who perceive his ignorance) The 
great mass of men of science appear in this light to spiritualists when 
they argue against Spiritualism. Men who are only nominally Know 
Nothings have proved a formidable party in politics; unfortunately, Spi- 
ritualism has, in its most active opponents, real Know Nothings, who will 
not admit any fact of a spiritual origin, unless such as they have been 
educated to believe. In that case, many have powers of intellectual deglu- 
tition rivalling those of the anaconda in the physical way. 

Letter in reply to an Inquiry respecting the influence of Electricity in 

Table Turning. 

Philadelphia, July 27, 1853. 

123. "Dear Sir: I am of opinion that it is utterly impossible for six 
or eight, or any number of persons, seated around a table, to produce an 
electric current. Moreover, I am confident that if by any adequate means 
an electrical current were created, however forcible, it could not be pro- 
ductive of table turning. A dry wooden table is almost a non-conductor, 
but if forming a link necessary to complete a circuit between the sky and 
earth, it might possibly be shattered by a stroke of lightning ; but if the 
power of all the galvanic apparatus ever made was to be collected in one 
current, there would be no power to move or otherwise affect such a table. 

124. "Frictional electricity, such as produced by electric machines, 
must first be accumulated and then discharged, in order to produce any 
striking effect. It is in transitu that its power is seen and felt. 

* It is suggested that these words may he misapprehended. I use them in the sense 
given by Johnson : "Sight of any thing, commonly mental view." 

I understand that evidence to be intuitive which is obtained hy the simultaneous action 
of the mind and the sight, and, of course, of any other of the senses. Intuitive is de- 
rived from the Latin word intuo, to look upon. "Intuere ecelum," according to Cicero, 
means to look at the sky. 35 



36 INTUITIVE EVIDENCE OF 

125. " Insulated conductors, whether inanimate, or in the form of animals, 
may be electrified by the most powerful means, without being injured or 
seriously incommoded. Before a spark of lightning passes, every object 
on the terrestrial surface, for a great distance around, is subjected to a 
portion of the requisite previous accumulation. Yet it is only those ob- 
jects which are made the medium of discharge that are sensibly affected. 

126. " Powerful galvanic accumulation can only be produced by those 
appropriate arrangements which concentrate upon a comparatively small 
filament of particles their peculiar polarizing power; but nothing seems 
to me more inconsistent with experience than to suppose a table moved 
by any possible form or mode of galvanic reaction. It was ascertained by 
Graziot that one of the most powerful galvanic batteries ever made could 
not give a spark before contact to a conductor presented to it, at the 
smallest distance which could be made by a delicate micrometer. If there 
is any law which is pre-eminent for its invariability, it is, that inanimate 
matter cannot, per se, change its state as respects motion or rest. Were 
this law liable to any variation, we should be proportionably liable to 
perish ; since in that case the revolutions and rotations of our planet and 
its satellite might undergo perturbations by which the ocean might inun- 
date the land, or the too great proximity or remoteness of the sun cause 
us to be scorched or frozen. If the globe did not carry the Pacific more 
steadily than the most competent person could carry a basin of water, we 
should be drowned by the overflow of the land. I recommend to your 
attention, and that of others interested in this hallucination, Faraday's 
observations and experiments, recently published in some of our respect- 
able newspapers. I entirely concur in the conclusions of that distin- 
guished experimental expounder of Nature's riddles. 

Robert Hare." 

127. This publication drew forth the following remonstrance in the sub- 
joined letter, which does great credit to the correctness of the author's 
observation and sagacity. It contributed, together with a personal invi- 
tation from Dr. Comstock to attend a circle,, to induce the investigation 
upon which I entered immediately afterward. 

Southwick, Mass., Nov. 17, 1853. 

128. "Bear Sir:- I had the pleasure of a slight acquaintance with you, 
something less than twenty years ago, when I exhibited telescopes in 
Philadelphia. You will, I trust, excuse the liberty I take in writing to 
you now. I have seen your letter to the Philadelphia Inquirer upon table 
moving. I never believed it was caused by electricity or galvanism, but 
is it not as likely to be these, as muscular force ? You agree with Pro- 
fessor Faraday that the table is moved by the hands that are on it. Now 
I know, as certainly as I can know any thing, that this is not true in gene- 
ral, if it is in any instance. There is as much evidence that tables some- 



THE EXISTENCE OF SPIRITS. 37 

times move without any person near them, as that they sometimes move 
with hands on them. I cannot in this case doubt the evidence of my 
senses. I have seen tables move, and heard tunes beat on them, when no 
person was within several feet of them. This fact is proof positive that 
the force or power is not muscular. 

129. "If any further evidence was necessary to set aside Professor 
Faraday's explanation, it is found in abundance in the great variety of 
other facts taking place through the country, such as musical instruments 
being played upon without any hands touching them, and a great variety 
of other heavy articles being moved without any visible cause. If tables 
never moved except when hands were on them, the case would be differ- 
ent; but as they do move, both with and without hands, it is plain that 
the true cause remains yet to be discovered. 

130. " I wish, sir, that you had leisure and opportunity to witness some 
other phases of this matter, which seem not yet to have fallen under your 
notice, and I think you would be satisfied that there is less ' hallucination' 
and ' self-deception' about it, than you have imagined. The intelligence 
connected with these movements has not been accounted for. 

131. "If these things can be accounted for on scientific principles, 
would it not be a great acquisition to science, to discover what those prin- 
ples are ? If, however, science cannot discover them, the public are 
deeply interested in knowing the fact. It is certainly of great import- 
ance that these strange things that are taking place everywhere should 
be explained. It is affecting the churches seriously ; whether for 
good or for evil is uncertain until the truth is known. No cause 
has yet been assigned that does not imply a greater absurdity than 
even to believe, as many do, that it is caused by spirits either good or 
bad, or both. 

132. "I have examined this matter for the last three years with as 
much carefulness as possible, and am not satisfied. If the force is not 
muscular, as it is certain that it is not, I wish science to try again. 

" Yours, respectfully, Amasa Holcombe." 



133. It will be perceived that the letter alluded to by Mr. Holcombe, 
written in reply to some inquiries respecting my opinion of the cause of 
table turning, was published in the Philadelphia Inquirer, in July, 1853. 
This letter will show that I was at that time utterly incredulous of any 
cause of the phenomena excepting unconscious muscular action on the 
part of the persons with whom the phenomena were associated. The 
inferences of Faraday, tending to the same conclusion, I thoroughly sanc- 
tioned. 

134. As no allusion to spirits as the cause had been made by this Her- 
culean investigator in the letter which drew forth mine, they were not 



b 



38 INTUITIVE EVIDENCE OP 

contemplated in my view of the subject. Had I ever heard spiritual 
agency assigned as a cause, so great was my disbelief of any such agency, 
that it would have made no impression on my memory. 

135. Though present on several occasions when table turning was the 
subject of discussion, it was not, within my hearing, attributed to spirit- 
ual agency. In common with almost all educated persons of the nine- 
teenth century, I had been brought up deaf to any testimony which 
claimed assistance from supernatural causes, such as ghosts, magic, or 
witchcraft. 

136. Subsequently to my publication corroborating the inferences of 
Faraday, having, in obedience to solicitations already cited, consented to 
visit circles in which spiritual manifestations were alleged to be made, 
I was conducted to a private house at which meetings for spiritual inquiry 
were occasionally held. 

137. Seated at a table with half a dozen persons, a hymn was sung 
with religious zeal and solemnity. Soon afterward tappings were dis- 
tinctly heard as if made beneath and against the table, which, from the 
perfect stillness of every one of the party, could not be attributed to any 
one among them. Apparently, the sounds were such as could only be made 
with some hard instrument, or with the ends of fingers aided by the nails. 

138. I learned that simple queries were answered by means of these 
manifestations ; one tap being considered as equivalent to a negative ; two, 
to doubtful; and three, to an affirmative. With the greatest apparent 
sincerity, questions were put and answers taken and recorded, as if all 
concerned considered them as coming from a rational though invisible 
agent. 

139. Subsequently, two media sat down at a small table, (drawer re- 
moved,) which, upon careful examination, I found to present to my inspec- 
tion nothing but the surface of a bare board, on the under side as well as 
upon the upper. Yet the taps were heard as before, seemingly against the 
table. Even assuming the people by whom I was surrounded, to # be 
capable of deception, and the feat to be due to jugglery, it was still inex- 
plicable. But manifestly I was in a company of worthy people, who were 
themselves under a deception if these sounds did not proceed from spi- 
ritual agency. 

140. On a subsequent occasion, at the same house, I heard similar tap- 
ping on a partition between two parlours. I opened the door between the 
parlours, and passed to that adjoining the one in which I had been sitting. 
Nothing could be seen which could account for the sounds. 

141. The medium to whose presence these manifestations were due, 
then held a flute against the panel of the door, and invited me to listen. 
On putting my ear near to the flute, tapping, was quite audible. On the 
ensuing evening, I carried with me a sealed glass tube, a hollow tube of 
the same material, and a brass rod. These being successively held against 



THE EXISTENCE OF SPIRITS. 39 

the door panel, similarly to the holding of the flute, the rapping was again 
heard.* 

142. I have much reason to confide in the disinterestedness of the 
medium through whose assistance these facts were observed. She would 
not allow me even to make a present to her child; and her sitting for me 
was deemed prejudicial to her comfort and health, so that by the advice 
of her physician it was finally discontinued. Her parents believed the 
manifestations obtained through her influence to be caused by spirits. 

143. Sitting at another mansion, in company with an able lawyer, (an 
unbeliever in Spiritualism,) as well as an accomplished female medium 
and two other persons, sounds were heard like those above mentioned. 
The lawyer alluded to, though from his profession accustomed to distrust 
and to scrutinize evidence, admitted that he found it utterly impossible 
to account for these sounds by any visible agency. 

144. In order to make my narrative of the evidence upon the subject 
of rapping continuous, I would state that during the evening of my first 
visit to the circle of spiritualists, as above mentioned, while grasping with 
my utmost energy a table at which I was seated, two female media, by 
merely placing their hands upon the surface of the table on the opposite 
side, caused it to move to and fro, in despite of my utmost exertions. 

145. Yisiting another circle under the influence of another medium, I 
found that tilting a table was substituted for the sounds as a means of 
manifestation. As one rap signifies no, two, doubtful, and three, affirma- 
tive, so is it with the motions, or tippings, as they are usually called. 

146. Passing the fingers over the letters upon an alphabetic pasteboard, 
like those to assist children in learning their letters, when it comes over 
the required letter, its selection is indicated either by a tapping or tilting. 
By this process, when the medium's eyes were directed to the ceiling, as 
independently observed by the legal friend above mentioned, as well as 
myself, the following communication was given : 

147. u Light is dawning on the mind of your friend ; soon he will 
speak trumpet-tongucd to the scientific world, and add a new link to that 
chain of evidence on which our hope of man's salvation is founded." 

148. The lawyer declared that he was utterly unable to conceive how, 
by the human means apparently employed, such sentences could be elabo- 
rated. Legerdemain on the part of the person who took down the mani- 
festation was the only way to get rid of this evidence without resorting 
to the agency of some invisible intelligent being, who, by operating upon 
the tables, at once exercised physical force and mental power. 

* I have since been assured by my spirit friends, that there was no deception on the 
part of the medium here alluded to. It has since been alleged by them that it was my 
own father who made the raps on the small table above mentioned, when I sat at it be- 
tween the two media. It was my spirit friend, "William Blodget, who rapped when the 
flute, tubes, and rod were held against the door, or when the rapping appeared to be 
made against the partition between the parlours. 



40 INTUITIVE EVIDENCE OF 

149. But assigning the result to legerdemain was altogether opposed 
to my knowledge of his character. This gentleman, and the circle to 
which he belonged, spent about three hours, twice or thrice a week, in 
getting communications through the alphabet, by the process to which the 
lines above mentioned were due. This would not have taken place, had 
they not had implicit confidence, that the information thus obtained pro- 
ceeded from spirits. 

150. Subsequently, I contrived an apparatus which, if spirits were 
actually concerned in the phenomena, would enable them to manifest their 
physical and intellectual power independently of control by any medium. 
(See Engraving and description, Plate 1.) 

151. Upon a pasteboard disk, more than a foot in diameter, the letters 
cut out from an alphabet card were nailed around the circumference, as 
much as possible deranged from the usual alphabetic order. About the 
centre a small pulley was secured of two and a half inches diameter, fitting 
on an axletree, which passed through the legs of the table, about six inches 
from the top. Two weights were provided — one of about eight pounds, the 
other about two pounds. These were attached one to each end of a cord 
wound about the pulley, and placed upon the floor immediately under it. 
Upon the table a screen of sheet zinc was fastened, behind which the me- 
dium was to be seated, so that she could not see the letters on the disk. A 
stationary vertical wire, attached to the axle, served for an index 

152. On tilting the table, the cord would be unwound from the pulley 
on the side of the larger weight, being wound up simultaneously to an 
equivalent extent on the side of the small weight, causing the pulley and 
disk to rotate about the axle. Restoring the table to its normal position, 
the smaller weight being allowed to act unresisted upon the cord and pulley, 
the rotation would be reversed. Of course, any person actuating the 
table and seeing the letters, could cause the disk so to rotate as to bring 
any letter under the index; but should the letters be concealed from the 
operator, no letter required could be brought under the index at will. 

153. Hence it was so contrived that neither the medium seated at the 
table behind the screen, nor any other person so seated, could, by tilting 
the table, bring any letter of the alphabet under the index, nor spell out 
any word requested. 

154. These arrangements being made, an accomplished lady, capable 
of serving in the required capacity, was so kind as to assist me by taking 
her seat behind the screen, while I took my seat in front of the disk. 

155. I then said, "If there be any spirit present, please to indicate the 
affirmative by causing the letter Y to come under the index." Forthwith 
this letter was brought under the index. 

156. " Will the spirit do us the favour to give the initials of his name V 
The letters R II were successively brought under the index. " My ho- 
noured father?" said I. The letter Y was again brought under the index. 






THE EXISTENCE OF SPIRITS. 41 

157. " Will my father do me the favour to bring the letters under the 
index successively in alphabetical order ?" Immediately the disk began 
to revolve so as to produce the desired result. After it had proceeded as 
far as the middle of the alphabet, I requested that "the name of Washing- 
ton should be spelt out by the same process." This feat was accordingly 
performed, as well as others of a like nature. 

158. The company consisted of but few persons besides the medium, 
who now urged that I could no longer refuse to come over to their belief. 
Under these circumstances the following communication was made by the 
revolving of the disk : "Oh, my son, listen to reason!" 

159. I urged that the experiment was of immense importance, if con- 
sidered as proving a spirit to be present, and to have actuated the appa- 
ratus; affording thus precise experimental proof of the immortality of the 
soul : that a matter of such moment should not be considered as conclu- 
sively decided until every possible additional means of verification should 
be employed. 

160. This led my companions to accuse me of extreme incredulity. The 
medium said she " should not deem it worth while to sit for me again," 
and one of the gentlemen sat himself down by the fireside, declaring me 
"to be insusceptible of conviction, and that he would now give me up." 

161. Nevertheless, the medium, relenting, gave me another sitting at 
her own dwelling a few days afterward ; when I had improved the appa- 
ratus by employing two stationary weights by which the cord actuating the 
pulley, as in 'the drill-bow process, was made to pull it round by a hori- 
zontal motion of the table supported on castors, instead of the tilting 
motion. 

162. The results confirmed those previously received, my father report- 
ing himself again. He said that my mother and sister were with him, 
but not my brother. 'I inquired " if they were happy." The disk re- 
volved so as to bring the letter Y under the index, signifying the affir- 
mation. 

163. On the following week, I took my apparatus to the house of a 
spiritualist, where a circle was to meet. The apparatus being duly ar- 
ranged, a lady whom I had never before noticed, and by whom my appa- 
ratus was seen for the first time, sat down at my table behind the screen. 
The spirit of an uncle who had left this life was invoked by this medium. 
Her invocation being successful, the spirit spelt his name out in full ; other 
names were spelt out at request. 

164. Although the requisite letters were ultimately found, there was 
evidently some difficulty, as if there was some groping for them with an 
imperfect light. This has been explained since by my father's spirit. He 
alleges that preferably the eyes of the medium would be employed, but 
that, although with difficulty, he used mine as a substitute. 

165. But although, with a view to convince the skeptical, spirits will 



42 INTUITIVE EVIDENCE OF 

occasionally give manifestations when the vision or muscular control of 
the medium is nullified, it is more difficult for them to operate in this 
way ; moreover, it is more difficult for some spirits than for others. 

166. Those spirits by whom I obtained my test manifestations were 
interested in my success. Others have refused to aid me in like manner. 
One who has assisted me with much zeal, has communicated that he would 
work my apparatus when arranged for a test • but, that as it caused much 
more exertion, and, of course, retardation, he advised that the test arrange- 
ment should not be interposed when it could be avoided. 

167. * The table, at this stage of my inquiry, was not more than thirty 
inches in length. I had improved the construction in the following way : 

168. Two of the legs were furnished with castors, through holes duly 
bored. Through perforations in the other two legs a rod was introduced, 
serving as an axle to two wheels of about five inches diameter. One of 
these wheels was grooved, so as to carry a band which extended around 
the pulley of the disk. Hence, pushing the table nine inches horizontal!}'- 
by the necessary rotation of the supporting wheels, caused the disk to 
make a complete revolution. It was while the table was of the size above 
mentioned, that I first saw the violent action to which they might be sub- 
jected without any corresponding or commensurate visible cause. The 
hand of the medium being laid on the table at about half-way between the 
centre and the nearest edge, it moved as if it were animated, jumping like 
a restive horse. 

169. Having my apparatus thus prepared, a medium sat at my table, 
the screen intercepting her view of the disk. No manifestation took place 
through the disk, though other indications of the presence of spirits were 
given. Hence, inducing the medium to sit at an ordinary table, I inquired 
if any change could be made which would enable them to communicate 
through my apparatus ? The reply through the alphabetic card was, "Let 
the medium see the letters." At first it struck me that this would make 
the experiment abortive, as it would remove the condition by which alone 
independency of interference by the medium was secured. However, it 
soon occurred that by means of a metallic plate, made quite true, and 
some brass balls, like billiard balls, with which I was provided, I could 
neutralize the power of the medium to move the table, so that she could 
not influence the selection of the letters, though permitted to see them. 

170. Accordingly, as soon almost as the medium placed her hands on 
the plate resting on the ball, and without any other communication with 
the table, the disk began to revolve in such a way as to bring the letters 
under the index in clue alphabetic order. Afterward various names were 



* Excepting the difference of the table represented in length, the apparatus hero de- 
scribed docs not differ from that represented in Plate 2, which is accompanied by a 
description. 



THE EXISTENCE OF SPIRITS. 43 

spelled, and communications were made. At subsequent sittings, the 
grandfather and brother of the medium manifested their presence suc- 
cessively by spelling their names on the disk. 31 y father, by means of 
this apparatus, gave me the name of an uncle who was killed by the Arabs 
nearly seventy years ago. In order that, without any possibility of contact 
with the legs, the medium might sit at the table, the length was subse- 
quently extended to six feet, being so made as to separate into three 
parts, for convenience in carrying from one place to another. It is under 
this modification that it is represented in Plate 2 accompanied by a de- 
scription, with the medium sitting as when employed in obtaining some 
of the manifestations herein mentioned. On the left may be seen the 
wheels and axle. The front wheel may be distinguished, with its groove 
securing the band which embraces it, together with the pulley on the disk. 

171. The disk represented in this figure differs from the one represented 
above, (employed in my first investigations,) in having the alphabet in 
the usual order. But they are so made as that one can be made to replace 
the other, when requisite. 

172. On one side of the long table, Plate 2, a board or tray on castors is 
represented. This was used sometimes as a support for the hands of the 
medium, by its being interposed between them and the table. On one 
occasion, where the hands of the medium were supported by the plate and 
ball upon this tray, it was moved briskly to and fro upon the table, the 
hands of the medium and the ball and plate accompanying the motion. 

173. On various subsequent occasions I have had this experiment of 
putting the hands of the medium on a plate and balls repeated, and with 
the same result. The interposition of the plate and balls makes it much 
more difficult for spirits to move a table than when the hands are directly 
applied. In the latter case, the spirits actuate the hands primarily, and 
the table or apparatus secondarily ; but when the hands are incapacitated 
from influencing the motion, the spirit has to assail the inanimate matter 
directly, assisted only by an emanation from the medium. In this attack 
upon ponderable matter, the spirits of the second sphere are the most 
capable; but even with their assistance, the condition of the medium must 
be very favourable to render success possible. 

174. I next resorted to an apparatus like the plaything called a seesaw, 
excepting that the fulcrum, instead of being under the middle of the board, 
was situated at one-fourth of the whole length from one end. There was 
one foot on one side of the fulcrum, and three feet on the other. The 
disk and its axle was transferred from the table, Plate 1, near to the longer 
end of this seesaw-like apparatus. The cord attached to two weights was 
employed as above described, so that as the disk was made to rise or fall 
with the vibration of the board by the action of the cord, a revolution 
took place, bringing the letters successively under the index, as already 
explained to have resulted from the movements of the table. 



44 INTUITIVE EVIDENCE OP 

175. The disk being situated edgewise to the medium, the letters could 
could not be seen. Under these circumstances, the hands of the medium 
were placed upon the surface of the smaller portion of the board outside 
of the fulcrum. The disk revolved to and fro, so as to bring the letters 
under the index in due alphabetic order. Moreover, while this process 
was under way, to render the result more unquestionable, I interposed a 
screen between the disk, and the eyes of the medium, without causing any 
arrestation of the process.* 

176. Afterward upon the table supported on wheels or castors, and 
moving the disk by a band, I used a tray on castors to support the hand 
of the medium. 

177. When the hands of the medium, or those of any other operator, 
were placed upon this tray, it was impossible to move the table by means 
of it, because much less force would make it move on its castors than would 
move the table. Sometimes the tray would be moved backward and 
forward with rapidity,.the table remaining quite still. Yet, on urging 
that the table should be moved, this desideratum would be conceded, and 
the tray would become stationary, relatively, to the table. On one occa- 
sion, when an intelligent spirit was manifesting, I interposed a brass ball 
(Plate I.) and plate between the tray and the hands of the medium, and 
then requested that the tray might be moved. My request was obeyed; 
the tray moved repeatedly about a foot to and fro, accompanied by the 
hand of the medium, the ball remaining at rest, relatively, to the tray. 

178. Having my apparatus at the residence of the lady by whom it had 
been actuated in the third trial above mentioned, (172) this lady sitting 
at the table as a medium, my sister reported herself. As a test question, 
I inquired " What was the name of a partner in business, of my father, who, 
when he had left the city with the Americans during the Revolutionary 
war, came out with the British, and took care of the joint property?" The 
disk revolved successively to letters correctly indicating the name to be 
Warren. I then inquired the name of the partner of my English grand- 
father, who died in London more than seventy years ago. The true name 
was given by the same process. 



* It may be expedient to state that the disk was counterpoised by a weight at the 
smaller end of the board. This weight was suspended from a hook at one end of a rod, 
which was so fastened by staples, as to have the distance of the hook from the fulcrum 
adjusted so as to make the weight counterpoise the disk exactly. 

This experiment may be understood by looking at Plate 3. Tho board omployed is 
there represented, associated with a wire-gauzo cage and spring balance. Let all these 
be removed in the mind's eye. Suppose tho largo disk represented in the Plate 1 to be 
affixed with its axle to tho board, near where tho hook is represented as attached to the 
balance. Suppose a counter-weight at tho other ond of the board to balance the disk, so 
as to keep tho board level when loft to itself. Now, the cord and weights being applied, 
as in the experiment with table, (154,) on the medium placing her hands on the small 
end, tho results above described ensued. 



THE EXISTENCE OF SPIRITS. 45 

179. The medium and all present were strangers to my family, and I 
had never heard either name mentioned, except by my father. Even my 
younger brother did not remember that of my father's partner. 

180. Subsequently, in the presence of a medium utterly unacquainted 
with my family, to whom I was first introduced in December, 1853, and 
who had only within two years previously removed to our city from Maine, 
I inquired of my father the name of an English cousin who had married an 
admiral. The name was spelled out. In like manner the maiden name 
of an English brother's wife was given — an unusual name, Clargess. 

181. The principle of my apparatus for spiritual manifestations has 
been employed on a smaller scale by Mr. Isaac T. Pease, of Thompson- 
ville, Connecticut, substituting the reaction of a spring for that of a weight, 
and making the index revolve instead of the disk. (Plate 1.) 

182. By the modification which I made for the employment of this 
smaller instrument communication was greatly facilitated. I had subse- 
quently a copious interchange of ideas with my father, brother, and sister, 
and other friendly spirits. (See engraving and description, Plate 1, Fig. 2.) 

183. At the house of a spiritualist who had been holding circles for 
more than a year, I had confirmatory evidence of the intelligence by which 
spirit rapping is regulated. I was allowed to subject the table em- 
ployed to a strict scrutiny, removing the drawer to obtain a more thorough 
inspection. This table was nevertheless repeatedly agitated with an en- 
ergy which could not be ascribed to the hands placed quietly upon its 
surface by a circle of persons perfectly quiescent. Often at this circle, and 
at others during the chanting of hymns, have I seen a table thus situated 
keeping time by its vibratory movements with a sympathetic tremour. 

181. The spirit friend of a medium present, who called herself Amanda 
Ford, used on request to make a sound like that of the hammering by 
blacksmiths, designated as " ten-pounds-ten." This sound would be shifted 
to that of sawing or sweeping. Doubtless, these manifestations might be 
imitated by certain ventriloquists; but I had not the smallest reason to 
suspect ventriloquism, and Amanda gave me the following unquestionable 
proofs of her spiritual existence : 

185. Taking up the alphabetic card, and holding it up near my face, 
in a feeble light, with the back toward the medium, so as not to be in- 
spected by any one else, I asked Amanda, as I should pass my fingers over 
the letters, to indicate those necessary for spelling out her name, by the 
usual manifestation. The name was in this way correctly spelt out. 

186. In the next place, at the same time and under the same circum- 
stances, I asked her then to spell the name of Washington. Passing my 
fingers over the letters of the alphabet, not regularly but zigzag, and stop- 
ping a short time at the letters adjoining the right ones, that much-revered 
name was correctly spelt out, with one single error, the omission of the Gr. 

187. Suspicion that the rapping or tapping could arise from any me- 



46 INTUITIVE EVIDENCE OE 

chanisrn concealed in the table, was precluded when they were made 
under my own tables, fitted up with, my own hands. 

Of manifestations founded on table movements without contact, or such 
contact, as cannot be sufficient to cause the result. 

188. It was at the same mansion, where the above-mentioned manifes- 
tations were observed, that I first saw a table continue in motion when 
every person had withdrawn to about the distance of a foot; so that no 
one touched it; and while thus agitated on our host saying, "Move the 
table toward Dr. Hare," it moved toward me and back again. At the same 
premises, when between the hands of each of two media and a small table 
a plate upon a brass ball was interposed, without any other communication 
with it, the table was violently overset, so as to have its legs uppermost. 
Yet while thus upside down, it continued to vibrate, a single finger of a 
medium girl, about twelve years of age, being the sole means of human 
contact therewith. This I ascertained, with the greatest care, by kneeling 
on the floor and causing the finger of the medium, by the tip of which 
alone her touch was effected, to be situated between me and the light of 
a lamp. 

189. In the observations above stated, respecting the movements of the 
table when untouched, I was aided by the presence of my friend Joseph 
Hazard, Esq., of Narragansett, Rhode Island, who occupied a seat oppo- 
site to mine on the other side of the table ; so that while he saw all clear 
on one side, I saw all clear on the other. In my narrative I have adverted 
to two recent instances in which severally, in the presence only of the 
medium and myself, the table moved, as I could judge, about eight 
inches, being at the same time untouched by either of us. 

190. Next in importance to the movements of tables which take place 
without any contact, are those in which the table rises under the hands 
of the medium laid gently upon it. On one occasion I saw a large circu- 
lar table, supported by three massive claws on castors, overset several 
times by the influence of three ladies, who were media. In order to have 
this experiment performed with as much precision as circumstances would 
permit, I seated myself on one side of the table, so as to be equidistant 
from two of the three claws by which it was supported. The intermediate 
medium, was directly opposite the third claw, while the others stood one 
on each side of her. My relative position was such, that as they were 
standing upright before me, I could look at their persons partially below 
as well as above the table. These arrangements having been made, the 
three media laid their hands on the table a little beyond the margin, so 
that they could not apply their thumbs below the edge and thus assist 
the table to raise. Under these circumstances I was enabled to watch the 
media above as well as below the table, by casting my eyes upward and 
downward alternately, they being all on their feet, and standing upright. 



THE EXISTENCE OF SPIRITS. 47 

It was under these conditions, that the table, in three successive trials, came 
over toward me and went back to its normal position. 

191. It did not slam down quickly, when on arriving at such a position, 
as to make it impossible for the ladies to resist its farther descent ; but 
descended gently, rising slowly in recovering its usual upright position. 

192. I called one morning at the dwelling of a medium to whom allusion 
has been made more than once in my narrative. I sat down at a table 
with the medium, her father, and a gentleman who accompanied me. I 
inquired if any of my spirit friends were present; the table tilted nega- 
tively. " Will the spirit give its initials through the alphabetic card V 
In reply the letters M C were indicated. My companion, whose attention 
had been withdrawn, on hearing the result, said: " They are the initials of 
my daughter's name m " exclaiming, " Maria, are you here ? " 

193. The table tilted in the affirmative, vivaciously, as if the daughter's 
heart were in the movement. 

194. Maria proving to be a sprightly spirit, a lively conversation ensued. 
I inquired if she could not work my apparatus ; she answered through the 
card, "It is impossible for a spirit to work your apparatus; lam very 
sorry." I replied that evidently it was not impossible, since it had been 
actuated by spirits successfully several times. "You mean to say/' I 
added, " that it is difficult." To this she replied affirmatively by three 
tilts of the table. 

195. As through the influence of the medium, who sat at the table with 
us, communications had been received through my apparatus several times, 
the alphabet arranged from a state of disarrangement, and names spelt 
out by the revolution of the disk, it cannot be imagined that the medium 
could have influenced the alphabetical communications in this instance, since 
the medium, even if prone to deception, would have perceived it ridicu- 
lous to allege it impossible to work an apparatus which had on several 
occasions under her influence, proved the opposite to be true, in the pre- 
sence of her father as well as myself 

196. It has been already mentioned in the narrative (164.) that my 
spirit father, and spirit friend W. W., had alleged that they worked my 
apparatus with great difficulty when under test conditions, from their great 
desire to make me a convert to Spiritualism. It was, therefore, quite 
consistent that a spirit, who had no such powerful motive, should have 
preferred to find an apology for not actuating my apparatus, rather than to 
have studied, or sought for the means of surmounting the obstacles. 

197. As all the manifestations, observed on this occasion, were by the 
tilting or partial lifting of the table, I urged the spirit to aid me in obtain- 
ing a test that these manifestations came not from the medium, but from 
herself, a spirit. I immediately procured from a basket which I had pre- 
viously brought to the premises, a brass ball, turned truly spherical, like a 
billiard ball, and a plate of zinc which had been ground quite true. I 



48 INTUITIVE EVIDENCE OE 

placed the ball on the table, the plate on the ball, and the hands of the 
medium on the plate. She had no other communication with the table 
than that which was thus established. Pressing on the ball when situated 
between perpendicular lines falling inside of all the legs of the table, 
would of course only press it downward more firmly on its feet. 

198. Things being thus arranged, I solicited Maria to repeat the upward 
jerks which she had employed in the communication which she had been 
making. Her father joined his solicitation to mine, pointing out that my 
object was to obtain evidence, which would satisfy the scientific world that 
such manifestations were due to the agency of spirits. 

199. After a little delay the table rose under the ball, the plate, and 
the hands of the medium, with greater force than had been displayed in 
any of the foregoing movements. 

200. Subsequently, being in company with Maria's father, at the dwell- 
ing of a spiritualist, and sitting with a medium at the table supporting 
an apparatus for alphabetical communications, the spirit of Maria, who 
seems to follow her worthy father with much filial affection, reported her- 
self. I inquired whether she remembered our previous meeting, and 
what means I resorted to as a test. She replied, " You used a plate and 
ball to support the hands of the medium, which I knocked away." 

201. While receiving communications from my spirit sister, the table 
tilting toward the medium, so as to cause the cord actuating the index, by 
being through a string tied to a weight on the floor, alternately to be with- 
drawn and returned, consequently, winding off and on the pulley which 
turned the index, I suggested that the relative position of the me- 
dium should be reversed, so that she should be on the same side with the 
apparatus. By this change the table would have to rise under the hands 
of the medium. The proposed modification was successfully carried out. 

202. I asked my sister how a spirit could work an apparatus with the 
medium's hands on the upper surface of the table; the reply was, that the 
presence of the hands of the medium enabled the spirit to act in opposition 
to them. 

203. Under this head comes the experiment in which a board was 
supported so as to turn on a fulcrum, one foot of the board being on 
one side of the fulcrum, and three feet on the other, the longer end 
suspended on a spring balance. When a medium, eleven years old, placed 
his hands on the short end, that end rose while the other, of course, went 
down ; in some instances, showing an increase of downward pressure on 
the balance, equivalent to seven pounds. 

204. This experiment was subsequently repeated at my laboratory, in 
the presence of John M. Kennedy, Esq. Having a basin of water on the 
board, the boy's hands being merely immersed in the water, and not 
touching the parietes of the containing vessel; the balance was affected 
as in the experiment above described, although not to so great an extent. 



THE EXISTENCE OF SPIRITS. 49 

205. In one case, Mr. Kennedy satisfied himself, that the medium did 
not touch the vessel, by placing his own hands below those of the medium. 

206. My much-esteemed friend, Prof. Henry, having treated this 
result as incredible, I was induced to repeat it with the greatest precision 
and precaution, as represented in Plate 3. The board, as already 
described, being about four feet in length, is supported by a rod as a ful- 
crum at about one foot from one end, and, of course, three feet from the 
other; a glass vase, about nine inches in diameter and five inches in 
height, having a knob to hold it by when inverted, had this knob inserted 
in a hole made in the board, six inches nearly from the fulcrum. Thus, 
the vase rested on the board, the mouth upward. A wire-gauze cage, 
such as is used to keep flies from sugar, was so arranged by well-known 
means, as to slide up or down on two iron rods, one on each side of the 
trestle supporting the fulcrum. By these arrangements it was so adjusted 
as to descend into the vase until within an inch and a half of the bottom, 
while the inferiority of its dimensions prevented it from coming elsewhere 
within an inch of the parietes of the vase. "Water was poured into the 
vase so as to rise into the cage till within about an inch and a half of 
the brim. 

207. A well-known medium (Gordon) was induced to plunge his hands, 
clasped together, to the bottom of the cage, holding them perfectly still. 
As soon as these conditions were attained, the apparatus being untouched 
by any one excepting the medium as described, I invoked the aid of my 
spirit friends. A downward force was repeatedly exerted upon the end 
of the board appended to the balance equal to three pounds' weight 
nearly. 

208. It will be perceived that in this manifestation, the medium had 
no means of communication with the board, beside the water. It was not 
until he became quite still, that the invocation was made. Nevertheless, 
he did not appear to be subjected to any reacting force. Yet, the distance 
of the hook of the balance from the fulcrum on which the board turned, 
was six times as great as the cage in which the hands were situated. 
Consequently, a force of 3x6= 18 pounds must have been exerted. The 
board would probably have been depressed much more, but that the water 
had been spilled by any farther inclination of the vase. 

209. This experiment has since been repeated again and again, but on 
a smaller scale, when, not only the downward force was exercised, but the 
spelling of icords icas accomplished. 

210. On one occasion, when no result ensued, it appeared to arise from 
the water being so cold as to chill the medium, because, on warming it 
up to a comfortable temperature, the desired manifestations were obtained. 

211. At the same time and place, after the manifestation by means of 
the spring balances above described (207) had been accomplished, I 
requested my spirit friends to repeat that which has been above mentioned, 



50 INTUITIVE EVIDENCE OP 

as performed by putting the hands of a medium upon a plate and ball sup- 
ported by a tea-table. (199.) 

212. Accordingly, the attending medium being placed -under exactly 
the same circumstances and conditions, a similar violent tilting ensued. 

213. Dr. Child, together with the same medium and myself, placed our 
finger ends all reciprocally in contact, and about a quarter of an inch above 
a tea-table. After; an interval of about two minutes, the table rose, and 
was tossed from the legs on one side to those on the other forcibly. 

214. During a visit to New York, I entered the apartment where one 
of the Misses Fox was sitting. There were. more than half a dozen persons 
present. On my entrance, I inquired, "Does any one here recognise me, 
so as to know my name VJ No person answered that I was known. As soon, 
however, as I inquired, my spirit sister announced herself, and indicated 
my name. 

215. During a visit made to Boston last autumn, on sitting with a 
medium, my sister addressed me in the following way, by spelling the 
words out upon the disk apparatus just described : : 

Brother beloved, of ardent soul, 
Striving to reach a heavenly goal ; 
Wouldst thou attain the blissful height 
Where wisdom purifies the sight; 
Where God reveals to humblest gaze, 
The bliss and beauty of his ways 
Incline thine ear to angels bright, 
Who radiant from the realms of light, 
For ever hover near, 
To offer thee, sweet words of cheer. 

216. Only the first couplet in these verses differs at all from those 
which were given in the impromptu, the words having been too flattering 
for me, to have mentioned. Soon after being at the residence of a highly- 
esteemed friend, who is a medium, my spirit sister, who manifests much 
love for this lady, reporting herself, I told her of the change which I thus 
desired to have made. The reply was, "I give you full liberty to alter my 
verses; you know I never wrote two lines of poetry while in the flesh." 
Miss Ellis is no poetess, still less is Mrs. P., the medium. 

217. After my lecture at the Melodeon, being at the residence of Mrs. 
Hayden, an accomplished medium, I requested a repetition of the expe- 
riment, of which I had given an account on that occasion, in which the view 
of the disk was cut off from the medium, by the interposition of a screen; 
and Mrs. Hayden consenting, an arrangement was made so as to satisfy 
the bystanders, as well as myself, that the letters on the disk could not be 
seen by her. Under these conditions the name of Washington was spelt out. 

218. I have had this test repeated under Gordon's mediumship, as well 
as that of others, several times. Afterward, Mrs. Hayden sitting aloof, on 
making the index move successively to each letter, those required for the 



THE EXISTENCE OF SPIRITS. 51 

name of Jefferson were selected in due order, by rapping at the one in de- 
mand, as it came under the index. 

219. Through the influence of Mrs. Hayden, an uncommon test was 
afforded by my faithful spirit sister. 

220. My charming, intelligent friend, Mrs. Eustis, daughter of the late 
Rev. Dr. "VT. E. Channing, though not a believer in Spiritualism, became 
desirous of seeing the manifestations so much relied upon by me. Hav- 
ing accompanied me to the residence of Mrs. Hayden, Mrs. Eustis was 
sitting beside her, while through her influence my sister was making a 
communication by means of the apparatus described. (Plate 1, Fig. 2.) 
"When the process commenced, the hand of Mrs. Hayden was resting on the 
lever in the usual position, but was subsequently lifted, so as to allow Mrs. 
Eustis, as well as myself, to see between it and the wooden surface, with- 
out creating any apparent abatement of the power of indicating the requi- 
site letters. (Description of Plate 1, par. e.) 

221. While the process still proceeded under these conditions, Mrs. 
•Eustis. having placed her hand upon the surface of the board lever, alleged 
that she felt it imparting motion to her hand. 

222. Dr. W. F. Channing has since informed me that Mrs. Eustis's ac- 
count of these manifestations, as given to him, coincide with those given 
to him by me. 

223. Sometime after this feat was performed through Mrs. Hayden, I 
inquired of my sister if she could not perform it through an excellent me- 
dium under whose influence communications were making at the time of 
this inquiry. It was replied that Mrs. Eustis being unconsciously to a 
certain extent a medium herself, the power of Mrs. Hayden was augmented 
by her presence. 

22-1. But as respects the selection of letters without the assistance of 
the eyes of the medium, I have had many instances of this being done, 
although the facility of its performance is various, not only with different 
media and with different spirits, but likewise when the spirit and medium 
are the same : it varies with the state of the medium. I sat more than an 
hour with an accomplished medium, during an excessively hot evening, 
without receiving any communication ; in consequence, as I supposed, of the 
effect of the heat upon her organism. 

225. The interposition of water contained in a glass vase, upon the 
broad part of the lever actuating the index, so that the hands of the me- 
dium can touch nothing but the water, has an effect analogous to the lift- 
ing of the hand as above described, since the only difference in the con- 
ditions is, that in the one case there is air, in the other water, interposed. 

226. It has been stated that, by the interposition of water, the power of 
actuating the index was paralyzed; yet merely warming the water enabled 
the manifestation to proceed, so as to empower the spirit to spell such 
names as were called for. (210.) 



52 INTUITIVE EVIDENCE OF 

227. In one instance, I took a book from my pocket which the medium 
had never seen, and opened it at a page where the heading " Publisher's 
Preface" was conspicuous, without allowing the medium to see any thing 
more than the back of the book. Holding the page exposed to the disk, 
the spirit spelt out "Publish — /' and then seemed unable to proceed. 
Meanwhile, the medium called to her little son to be quiet; forthwith the 
deficient letters, ers, were supplied, so as to finish the word "Publisher's." 

228. The medium alleged that her mind was imbued with the idea that 
the word " publishing" was coming forth, and with a view to aid the spirit, 
lent some muscular aid to the letters necessary to complete that word; but 
attention to her child causing her mind to be withdrawn, the spirit imme- 
diately selected the letters above indited. On the same occasion I opened 
the same book, keeping the back toward the medium, opposite to an engrav- 
ing of Jefferson : immediately, Jefferson was spelt out. 

229. On my way to Boston, I visited Mrs. Ann Leah Brown, formerly 
Miss Fox. At about eight in the morning, I found her under very unfa- 
vourable circumstances : Mrs. Brown had been watching the previous night 
with a sick child. Nevertheless, considering me as an advocate of the 
cause of truth, a short sitting was given to me, during which my faithful 
spirit sister manifested herself by comparatively loud knockings. 

230. Through this I learned that Mrs. Brown was not in condition to 
make it expedient to resort to her mediumship then, had not the necessity 
of attending to her sick child formed a sufficient impediment. 

231. On my return from Boston, I called again on this interesting me- 
dium, and then saw a table, situated at the distance of more than a foot from 
her person, which was quiescent, make a movement to and fro of at least 
eight inches. Moreover, as I sat on the opposite side of an intervening table, 
I felt unexpectedly a slight touch against my leg as if by a human finger. 

232. During this visit, Mrs. Brown created much interest by giving a 
brief account of the trials which herself and her sister had undergone, 
being on the one hand urged to give their services to the community, as 
the means of promoting truth, while on the other they were treated as impos- 
tors or jugglers. The impression left on my mind was extremely favour- 
able as respects Mrs. Brown's sincerity in her Spiritualism and in her 
goodness of heart. 

233. In consequence of her invitation, I attended a circle at her house 
a few days subsequently, when I saw, in addition to ail the usual manifesta- 
tions, the following for the first time : Under a table around which the 
party was seated, a sheet of paper was deposited on the carpeted floor. A. 
pencil was placed upon the paper; soon after, on examination, I found my 
name scrawled thereon. 

234. Two small bells situated upon the floor beneath the table were 
rung, and subsequently it was found that one of them had been lifted and 
seated on the other. 



THE EXISTENCE OF SPIRITS. 53 

235. My spirit sister has since informed me that my name was written 
upon the paper by my spirit friend William Blodget. 

236. While at Boston, having read to a friend a communication from my 
father through a writing medium, I placed it in one of my pockets, and 
proceeded to the Fountain Inn. When there, I felt for it without success. 
Unexpectedly, I went to Salem by the cars, and returned the same evening. 
On undressing myself the scroll was missing, and I inferred that it had 
been lost between the place where it had been read and the inn above 
named, where I felt for it unsuccessfully. On going next morning to Mrs. 
Hayden's, and my spirit father reporting himself, I inquired whether he 
knew what had become of the scroll. It was answered, that it had been 
left upon the seat in the car on my quitting it at Salem. 

237. Inquiring of the conductor, who was on duty in the car where it had 
been left, he said that it had been found on the seat, was safe at Port- 
land, and should be returned to me next day. This promise was realized. 

238. On one occasion, sitting at the disk with Mrs. Hayden, a spirit 
gave his initials as C. H. Hare. Not recollecting any one of our relations 
of that name precisely, I inquired if he were one of them. The reply was 
affirmative. "Are you a son of my cousin Charles Hare, of St. Johns, 
New Brunswick ?" " Yes/' was spelled out. This spirit then gave me 
the profession of his grandfather, also that of his father, and the fact of 
the former having been blown into the water at Toulon, and of the latter 
having made a miraculous escape from Verdun, where he had been con- 
fined until his -knowledge of French enabled him to escape by personating 
in disguise an officer of the customs. Only one mistake was made in 
referring to my English relatives, respecting an uncle's name. Other in- 
quiries were correctly answered. 

239. Subsequently, the brother of this spirit made us a visit in Phila- 
delphia, and informed us that the mundane career of his brother Charles 
Henry, had been terminated by shipwreck some few years anterior to the 
visit made, as mentioned, to me. 

240. No one being present beside myself, and the medium ignorant of 
Latin, my father spelt out upon the disk the words he had pointed out to 
me in Virgil more than fifty-five years ago, as expressive of the beating 
Entellus gave Dares, as described by Virgil — "jndsatque versatque;" also 
the word which so much resembles the sound of horses' hoofs trampling 
on the ground, " Quadrupedante." 

241. A spirit of the name of Powel tendered his services, and un- 
dertook to spell Cato, but instead of that name, Blodget, my friend, 
occupied the disk, and spelt his own name, and afterward Cato. On the 
same occasion Blodget spelt out and designated words without the medium 
seeing the alphabet. 

242. The employment of letters to express ideas neither existing in 
the mind of the medium nor in mine, cannot evidently be explained by 



54 INTUITIVE EVIDENCE OF 

any psychological subterfuge. The name Blodget being indicated by 
reference to the alphabet, instead of Cato, which was promised, precludes 
the idea that it was learned from the mind of any mortal present. 

243. It must be manifest that the greatest difficulty which I had to 
overcome during the investigation of which the preceding pages give a 
history, arose from the necessity of making every observation under such 
circumstances as to show that I was not deceived by the media. 

244. But having latterly acquired the powers of a medium in a suffi- 
cient degree to interchange ideas with my spirit friends, I am no longer 
under the necessity of defending media from the charge of falsehood and 
deception. It is now my own character only that can be in question. 

245. Upon this the occurrence of the manifestation to which I am about 
to allude rests. (Reference to this has been made in the Introduction 
to this work, 115.) 

246. The fact that my spirit sister undertook at one o'clock, on the 3d 
of July, 1855, to convey from the Atlantic Hotel, Cape May Island, a 
message to Mrs. Grourlay, No. 178 North Tenth street, Philadelphia, re- 
questing that she would induce Dr. Grourlay to go to the Philadelphia 
Bank to ascertain the time when a note would be due, and report to me at 
half-past three o'clock; that she did report at the appointed time; and that 
on my return to Philadelphia, Mrs. Gourlay alleged herself to have re- 
ceived the message, and that her husband and brother went to the bank in 
consequence. With the idea received by the latter, my sister's report coin- 
cided agreeably to his statement to me. All this proves that a spirit must 
have officiated, as nothing else can explain the transaction. 

247. The note clerk recollects the application, but does not appear to 
have felt himself called upon to take the trouble to get the register, which 
was not in his hands at the time. Hence the impression received by the 
applicants was not correct, but corresponded with the report made to me 
by my sister, which differed from the impression on my memory, and of 
course, was not obtained from my mind. 

HYMN CHANTED TO MY SISTER, AND HER REPLY. 

248. My sister having mentioned her name in the spheres, to be Queen 
of Flowers. I substituted this name translated into Latin in the Sicilian 
Mariners' Hymn, replacing virgo by soror, the Latin for sister; seraph for 
mater; bonissima for piissima; carissima for purissima; and cura for ora. 
It then read as follows : — 

248. Oh ! bonissima, oh ! carissima 
Dulcis soror, amata 
Florum regina 
In ccelo cognita 
Cura, Cura, pro nobis 
Cura, cura, pro nobis 
Seraph amata intemerata 
Cura, cura, pro nobis. 



THE EXISTENCE OE SPIRITS. 55 

249. As soon as this was chanted, the following reply was given through 
the spiritoscope, at which I was sitting with Mrs. (xrurlay as medium : 

250. " Dear Brother : — I answer your prayer hy saying I do watch 
over you. and pray for your welfare. I am grateful for your remembrance, 
and shall strive to deserve it. 0! brother, our cause is a common one, 
and we feel the same interest in its promulgation. I am daily striving to 
disseminate its truths, but can make little progress, having so much igno- 
rance to contend against. I know that the truths of progression, with the 
help of a good and wise God, will ultimately prevail over all the land ; but 
when that happy time comes to earth, your freed spirit will rove the end- 
less fields of immortality with those loved friends who have gone a little 
while before. Then will we revel in delights which, in comparison with 
earth's joys, are far more beautiful and sublime. I wish you could look 
with the eye of prescience, and see that glorious time, when all nations 
shall become as a band of brothers.'"' 



CORROBORATIVE EVIDENCE OF THE EXISTENCE OF SPIRITS. 

251. The evidence of the manifestations adduced in the foregoing narra- 
tive does not rest upon myself only, since there have been persons present 
when they were observed, and they have in my presence been repeated 
essentially under various modifications, in many instances, not specially 
alluded to. 

252. The evidence may be contemplated under various phase- : First, 
those in which rappings or other noises have been made, which could 
not be traced to any mortal agency; secondly, those in which sounds were 
so made as to indicate letters forming grammatical, well-spelt sentences, 
affording proof that they were under the guidance of some rational being; 
thirdly, those in which the nature of the communication has been such as to 
prove that the being causing them must, agreeably to accompanying alle- 
gations, be some known acquaintance, friend, or relative of the inquirer. 

253. Again, cases in which movements have been made of ponderable 
bodies, either without any human contact, or with such contact as could 
not be productive of the resulting motion. 

254. Cases in which such movements of bodies have been of a nature 
to produce intellectual communications, resembling those obtained as i 
mentioned by sounds. 

255. Although the apparatus by which these various proofs were 
attained, icith the greatest possible jireeaution aiid preeision, modified them 
as to the manner; essentially all the evidence which I have . tend- 
ing to the conclusions above mentioned, has likewise been substantially 



56 CORROBORATIVE EVIDENCE OF 

obtained by a great number of observers. Many who never sought any 
spiritual communication, and have not been induced to enroll themselves 
as spiritualists, will nevertheless not only affirm the existence of the sounds 
and movements, but also admit their inscrutability. 

256. But we have now, in a matter-of-fact, business-like publication, 
by E. W. Capron, a record of the original manifestations at Hydesville 
and Rochester, in New York ; where, as it is well known, they produced 
intense interest, excitement, and controversy ; which gave rise to succes- 
sive town-meetings, and the appointment of committees by these meetings 
for the purpose of ascertaining whether any other cause could be disco- 
vered for the manifestations, except the spiritual beings who assumed 
them to be their doings. Some of the persons appointed to make the 
investigation, were prepossessed with the belief that the phenomena were 
due to some juggling contrivance. One alleged that he would throw 
himself over the Genesee Falls, or prove the knockings due to humbug- 
gery. Another alleged that the media, aware of his prepossession, would 
not for one hundred dollars have him on the committee ; yet both these 
persons being put on the committee, the latter came out in favour of the 
inscrutability of the noise; while the former neither accounted for it, 
"nor threw himself over the falls" as Mr. Capron pointedly alleges. 

257. Subsequently, in the city of New York, the mystery was subjected 
to the ordeal of a public investigation by a number of distinguished citi- 
zens, whose reports confirmed those of the Rochester committees. Fenni- 
more Cooper was among those appointed on the New York committee, and 
was the means himself of obtaining an unequivocal test. His sister's 
death, which had resulted from being thrown from a horse, was correctly 
stated by her spirit in every particular, in reply to mental inquiries by him 
made. 

258. Again at Stratford, Connecticut, at a house of a minister of the 
gospel, manifestations were made fully as striking as those which had 
occurred at Hydesville and Rochester, so as to establish in the mind of 
this estimable clergyman, and in those of many others acquainted with 
the facts, a belief in spiritual agency. (1667) 

Corroborative evidence by the Rev. Allen Putnam, of Roxbury, Mass. 

259. As affording support to the testimony which I have given, I deem 
it expedient to cite that of the Rev. Allen Putnam, formerly a Unitarian 
clergyman and preacher in Augusta, Maine, having been in the legisla- 
ture of that State, and for some time editor of the New England Farmer. 
Mr. Putnam had the advantage of a theological and collegiate education 

.at Harvard. I heard an able and erudite lecture from this worthy spirit- 
ual ist, at Boston last October. 

260. Mr. Putnam entered upon the investigation of the manifestations 
:in July, 1852, nearly eighteen months before my investigation com- 



THE EXISTENCE OF SPIRITS. 57 

menced. Like me, he began as an unbeliever, and was converted by com- 
munications received from the spirits of his wife and relatives, who had 
left this life. In a company ignorant of the fact that he had married 
twice, his first wife had made herself known to him, so as to create a con- 
viction of her identity. 

261. In the next place, his ancestors communicated with Mr. Putnam, 
so as to satisfy his mind that they were the beings they professed to be. 
I do not enter into the detail of the facts which created conviction in the 
mind of this respectable observer; my object is to show that other minds 
have gone through the process which has influenced mine, in order that 
sceptics may not " lay the flattering unction to their souls" that 'tis my 
madness speaks in favour, not their prejudices that speak against, the 
conclusions in which investigators of sound understanding have concurred. 

262. Mr. Putnam alleges : " Some uncommon movements have occurred 
in my presence. I have seen a table moved without any visible power 
applied to it." 

263. The following narrative is taken from the pamphlet published 
by the author in question. It is quite characteristic of the variety of 
character found in the spheres. This juvenile spirit owed his education 
entirely to his schooling in the spirit world. It will be perceived that he 
died while yet an infant. (Page 34, Paragraph 3.) 

264. "Entering a medium's room one morning, I saw a gentlemanly, 
intelligent man, apparently about thirty, sitting at the table and putting 
questions. Soon a tiny rap was heard, and the name Natty was spelled 
out. ( Who are you?' said the man. 'I am your brother;' was the an- 
swer. ' No, said the man, ' I had no such brother/ ' You had/ said the 
rapper. 'No/ said the man. ' Yes/ said the other. 'Well, let us see/ 
added the man. ' How old were you, Natty, when you died V ' Five days/ 
was the answer. ' How long since you died V ' Thirty-five years/ The 
gentleman here bit his lip in thought, and said — ' I believe there was an 
infant brother who died before I was born, but I thought they called him 
Oliver.' ' No/ was the response, ' they called him Natty, and I am he.' 
• Natty/ said the man, * how do you know that I am your brother ? ' By 
love/ he answered. ' By love V said the questioner; l but don't you love 
others as well as relatives V Ans. ' We like others, and love relatives !' 
' What/ it was then asked — ( what is the difference between love and like V 
The word LOYE was immediately written in large letters, two or three 
inches long, and like was traced under it in very small letters. ' Natty/ 
continued the man, l you are not my brother, but are some one else, attempt- 
ing to impose upon me.' 'I am your brother/ was the earnest rejoinder. 
' Then, will you tell me what sphere you are in V i The fourth/ he said. 
' The fourth, ah ? Now I've caught you — for as you died in infancy, you 
was fitted for the seventh sphere when you left the earth.' 'I have been 
there;' was the response. 'Have been there, and yet are now in the 



58 CORROBORATIVE EVIDENCE OF 

fourth! how is that? are you moving backward ? coining down ?' 'No/ 
I am an adviser in the fourth/ 'Adviser ! what is that ? a sort of super- 
intendent V ' Yes.' ' Oh ! you are in office, then V 'Yes.' 'Do you get 
any pay? "We pay well for such things here/ 'Yes, I get pay/ 'What 
pay?' 'The pleasure of seeing those under me progress/ 

265. "I then said to the gentleman stranger, 'Sir, }~ou have found your 
match, if not your brother. I think I would own the relationship / and in 
continuance I remarked, that this seemed to be a very bright, cheerful 
spirit; when there was written — 'I am always laughing/ 

266. " My next remark was — ' Natty, I should like to make your ac- 
quaintance/ ' Hand out your card ;' was the instant response. Finding 
no card in my pocket, I wrote, secretly, on a slip of paper—' Mr. Allen 
Putnam, Eustis St., Roxbury'— turned the paper over, placing the writing 
down upon the table, kept my hand over the paper, and asked Natty to 
make a copy. Instantly the medium's hand wrote— Mr.. A. P., U. St. Rox. 
The writing on my paper had been seen by me alone, and I was looking 
for a copy in full, but received only abbreviations, and those of every 
word, Eustis being reduced to the letter U. This closed my first interview 
with him. 

267. "Some weeks afterward, when he was forgotten, the medium's 
hand wrote, ' Mr. A. P., U. St. Rox.- — I have used your card/ 'Natty/ 
said I, ' as you left the earth when very young, I would like to know how 
you learned the English language/ He answered, ' My mother knew it, 
I think; and asked, 'Will you let my mamma come?' ' Certainly, with 
pleasure/ And the following was written : 

268. " 'My friend, you must not be angry with my darling bo}\ It 
ofttimcs grieves me to have him, so pure, use such wild phrases. I am 
your friend, as a soldier in the cause. Elizabeth Y / 

269. " Very often this little bright spark comes out with something un- 
expected, amusing, or witty; but at all times he manifests a very marked 
disposition to be obliging and kind. Once, when his communication seemed 
to be closed, I said, ' You are not going, Natty ?' 'Yes — gone— don't you 
see the dust fly?' '"Where/ I asked, 'do you pick up such phrases?' 
'Hear 'lira.' 

270. "On another occasion he said, 'My friend, you must not put on 
a long face when you come to talk with supposed ghosts. You must not 
believe all they tell you to. You must not go to the end of the world and 
jump off, because they tell you to/ . 

271. " When once I said to him, ' How do you go to work, Natty, to use 
a medium's hand?' He said, 'Why, you see, we just passes a chain of 
light around the wrist, and that sets it to shaking. The next operation is 
to make it write, of course Sometimes the words are allowed to pass 
through the brains. We now have such a power over this medium, that 
we can make her shake awfully.' ' Try my wrist, Natty/ said a lady who 



THE EXISTENCE OF SPIRITS. 59 

was present. 'Dear, beloved aunty, I've got a peck of love for you, but I 
can't make you trace my purified thoughts on the clean paper.' ; ' 

For those who endeavour to get rid of the evidence of respectable wit- 
nesses, such as Mr. Putnam, by representing them as dupes, and the me- 
dia as impostors, it may be well to quote the following passage from the 
same publication : (Page 44.) 

272. "Within the last fourteen months I have seen twenty-two or three 
different. mediums— all but four of them private ones — rtaking no pecuniary 
compensation ; and more than half of them are our own citizens, several 
of whom are now present in this assembly. I have spent very many hours 
in their presence. Have seen them at their homes — at my own home — 
and in the parlours of neighbours and friends. I have met and watched 
them in the broadest sunlight and at evening. Every desirable opportu- 
nity has been furnished me for detecting machinery, jugglery, or impos- 
ture, and I have faithfully, but in vain, strove to .find something mundane 
a sufficient cause for all these wonders. That trick or humbug is some- 
times attempted by pretenders to uncommon susceptibilities, no one will 
have a wish to deny. But very many of the mediums, private ones, are 
as much above these things as are th« very best persons among the wit- 
nesses. 

. 273. "One medium, an active, energetic business man, of more than 
sixty years, has submitted himself to be used by me at any time, however 
suddenly called upon, whether in his counting-rooni or in mine,— whether 
called in his shirt sleeves from -the woodpile, or coalbin, or dressed up and 
ready for company ; and I have used him and watched him daily almost, 
and that through several successive months. Many mediums have been 
watched for long periods, and under -quite varied circumstances; and, 
though the power exerted through any of them is very far from being 
uniform, and though the mode of manifestation is in no two alike, yet I 
have seen no sign of its being anywhere applied by machinery ■ or of its 
being varied by any preparation or act of the mediums themselves. 

274. " They deny, one and all, young and old, educated and ignorant 
alike — they all deny, and that, too, in the most private and friendly cir- 
cles, where all the thoughts flow out, — they all deny that they exercise their 
wills at all in the production of these wonders. And I cannot rate that 
fairness very high which, in the face of such a fact, will persist in saying 
that all of it is trick, imposture, humbug. More than one hundred thou- 
sand witnesses have looked on, and yet are unable to prove to any extent 
the cheats alleged. More than five thousand mediums in this country 
unitedly and persistedly declare that they use no machinery and practice 
no trick." 

275. This charge is utterly futile when we see persons iu affluence 
converted by their own mediumship, as in the case of two of my most 
esteemed friends. 



60 CORROBORATIVE EVIDENCE OP 

276. My conversion was effected before I attended any public medium. 
To the ladies by whom it was effected my requisitions could only have 
been onerous, had not the desire for truth to oblige me been a strong 
motive for the pains which they were made to take. 

277. It does not seem sufficiently understood by those who object to 
Spiritualism, upon the ground of the inconsistency of the opinions given 
by spirits, that our next state of existence is one of progression, and that 
we go there with all our imperfections, which are removed more or less 
slowly. 

278. " Many men, many minds/' is an old adage : it is equally true as 
respects the inhabitants of the spirit world, excepting that as their eleva- 
tion in that world is higher, accordance in opinion is more prevalent. In 
the spirits of the fifth sphere, and those above that sphere, I find little 
diversity in important facts or doctrines. 

279. Allusion is made to this diversity in some communications from 
Franklin, to Mr. Putnam, which are as follows : 

280. "The mortals of earth expect truth from the spirit land; they 
think that it is perfect, and that the angels are omnipotent. Oh, how 
far do they wander in the darkness of their own minds ! The spirit home 
is progressive, like unto this : the canting hypocrite passes into the heavens 
with the same thoughts ; the simple babe too passes into this new-born 
life with all its childlike innocence. Each one has to mount the ladder 
of progression." 

281. il There are millions in the spirit world that know not of the exist- 
ence of this planet, even as the children of this earth know not of the 
starry world above. But on beholding angels descend to this hidden pla- 
net, they follow, and in wonderment behold a new world, and that world 
inhabited. Then do they find whence they originated. 

282. " Allusion has been made to the one-sided support given to Spi- 
ritualism on the part of those who admit many of the most important facts, 
yet do not ascribe them to the spirits of the departed. These opponents 
were alleged to be of different features ; one ascribing them to Satan, the 
other disputing their spiritual origination, because agreeably to their im- 
perfect information, certain traits were found to be deficient which should 
exist, were the intellectual communications due to the spirits of our de- 
parted fellow-creatures. The idea of these spiritual manifestations owing 
their existence to Satan has already been noticed, (88,) but from the com- 
munications which will be given in this work must appear still more un- 
tenable than they have, as I trust, been proved to be. As one of the most 
respectable of these, who deny the existence of spirits, the distinguished 
Dr. Bell, of Somerville, Massachusetts, has been noticed. (110.) 

283. "It is conceived that Dr. Bell's positive evidence in favour of 
phenomena which he has seen, gives so much more weight in favour of the 
existence of spirits than his arguments on negative grounds, as to what he 



THE EXISTENCE OF SPIRITS. 61 

happens not to have seen or learned, that I will quote here his account of 
the manifestations which he has described, after having observed them 
with great circumspection : 

284. " Dr. Bell commenced (at a meeting of hospital directors) by ex- 
pressing his surprise that at the meeting, last year, of so large a number 
of persons whose lives were spent in investigating the reciprocal influences 
of mind and body, scarcely a single member had given a moment's atten- 
tion to a topic directly in their path, which, whether regarded as merely 
an epidemic mental delusion, or as a new psychological science, was pro- 
ducing such momentous effects upon the world. It was now said to num- 
ber over two millions of believers, had an extended literature, a talented 
periodical press in many forms, and had certainly taken fast hold on many 
minds of soberness and power. He was well aware how easily it was 
turned to ridicule, and that there were many who would be ready to ask, 
when they saw hospital directors seriously discussing the spiritual phe- 
nomena, Quis custodiet ijpsos custodes? 

285. " But if there was any class of men who had duties in this direc- 
tion, it was those of our specialty. Our reports contain the record of 
many cases of insanity said to be produced by it. It was important, 
whether true or false, or mixed, that its precise depth, length, and nature 
should be studied out. As is well known, mystery always loses its terrific 
character when boldly met and opened to the light of noonday. 

286. " Dr. Bell remarked, that on his return home from our meeting at 
Washington, he had a peculiar wish to verify his previous observations on 
what are technically known as the physical manifestations of this new 
science. He could not pretend that he could doubt his repeated personal 
observations, addressed to his sight, hearing, and touch, and separated, as 
he believed, from any possibility of error or collusive fraud. Yet the 
offer, by Professor Henry, of a large sum to any person who would make 
one of his tables move in the Smithsonian Institution, and the obvious 
incredulity of many of the 'brethren/ had induced the desire again to see 
some full and unequivocal experiment in table-moving. 

287. '< An opportunity was not long wanting. On the occasion of the 
visit of a well-known gentleman, long connected with the insane, and who 
never had seen any of these phenomena at the asylum, Dr. Bell invited 
him to go to a family where a medium of considerable power was visiting. 
The family was one of the most respectable of the vicinage, the head of it 
being a gentleman intrusted witn millions of dollars of other people's 
money, as the financial manager of a large banking institution. He and 
his wife had for some years been perfectly convinced of the spiritual cha- 
racter of these manifestations. The medium was a young lady of eighteen 
or twenty, of very slight figure, weighiug eighty or ninety pounds, and had 
discovered herself to be a medium while on a visit to these distant relatives. 
A family, from character and position, more entirely beyond the suspicion 



62 CORROBORATIVE EVIDENCE OF 

of even winking at any thing like fraud or irregularity, does not exist in 
the world. They were so- fortunate as to find the medium at home,, and 
the circle was made of the five persons mentioned. The ordinary mani- 
festations of raps, beating of musical tunes, and responses to mental and 
spoken questions, were very completely presented, as well as the move- 
ments of the table under the mere contact of fingers' ends. Finding that 
things appeared very favourable to a full exhibition of what he wished to 
see, as evinced by the very facile movements of the table under contact, 
Dr. Bell proposed trying the grand experimentum cruets of the physical 
manifestations- — the movement of the table without any human contact, 
direct or indirect. He was permitted to arrange things to suit himself, 
and began by opening the table more widely, and inserting two movable 
table-leaves, which increased the length from about six to perhaps nine or 
ten feet. This, he felt, also gave him an opportunity to see and upset all 
wires and mechanism concealed, or, at least, to answer positively as to their 
non-existence. The table was a solid structure of black walnut, with sis 
carved legs, the whole of such a weight that when the castors were all in 
the right line of motion, he could just start it by the full grasp of the 
thumb and fingers of both hands. 

288. "The persons stood on the sides of the table, three and two, and 
back from its edge about eighteen inches. As Dr. Bell is some six feet 
two inches in height, he averred that he had no difficulty in seeing between 
the table and the persons of all present. The hands were raised over it at 
about the same height, of a foot and a half. 

389. " At a request, the table commenced its motion, with moderate 
speed, occasionally halting, and then gliding on a foot or two at once. It 
seemed as if its motion would have been continuous, if the hands above it 
had followed along pari passu. On reaching the folding-doors dividing 
off the two parlours, and which were open, it rose over an iron rod on 
which the door-trucks traversed, and which projected half or three-quarters 
of an inch above the level of the carpet. It then entered the other parlour, 
and went its whole length until it came near the pier glass at its end — a 
centre-table having been pushed aside by one of the party to allow its free 
course. 

290. u At request, for they during this time spoke as if to actual beings, 
the motion was reversed, and it returned until it again reached the iron 
rod. Here it stuck. The table hove, creaked, and struggled, but all in 
vain • it could not surmount the obstacle. The medium was then ' im- 
pressed by the spirits' to write, and seizing a pencil, hastily wrote that if 
the fore legs were lifted over the bar, they (t. e. the spirits) thought they 
could push the others over. This was done, and the motion kept on. 
Once or twice Dr. Bell requested all to withdraw a little farther from the 
table, ' to sec how far the influence would extend.' It was found that 
whenever a much greater distance, say two feet, was reached, the move- 



THE EXISTENCE OF SPIRITS. 63 

ment ceased, and a delay of three or four minutes occurred before it recom- 
menced, giving the idea that, if broken off, a certain reaccumulation of 
force was needful to-put it in motion again. The table reached the upper 
end of the parlour, from which it had started, but was left some four feet 
from the medial line of the room. Dr. Bell expressed the thanks of the 
company for the very complete exhibition with which they had been 
favoured, but remarked that the obligation would be enhanced if the 
' spirits' would move the table about four feet at right angles, so that the 
chairs would come right for their late occupants. This was immediately 
done, and the performance was deemed so perfectly full and satisfactory 
that nothing more was asked at this session. 

291. "Dr. Bell was understood to say that this made some five or six 
times in which he had seen the table move without human contact, and 
all under circumstances apparently as free from suspicion as this just 
related. Efe also stated that the Rev. Mr. P., a clergyman of extraordinary 
sagacious perceptions and mechanical skill, took this same medium to his 
own house, without previous thought, where she never before had been, 
and where his own table, in the presence of his own family alone, went 
through the fullest locomotion without human touch. Dr. Bell mentioned 
that in his last experiment, that just narrated, the entire space moved 
through was over fifty feet. 

292. " Dr. Bell then passed to the topic of responses to mental and 
verbal questions, and gave several narratives of long conversations with 
what purported to be the spirits of persons dead for twenty-five to forty 
years, in which every question he could devise relating to their domestic 
history, and to events in it known only to them and him, had been truly 
answered. Some of the subjects put mentally — i. e., without speaking or 
writing — had half a dozen correct replies, forbidding, of course, com- 
pletely, on any doctrine of chances, the contingency of accident or coin- 
cidence, as such mental questions, per se, negative the explanation of pre- 
vious knowledge on the part of the medium. 

293. " A brief abstract of one of these will give a general idea of their 
character : Dr. Bell had frequently remarked to his ' spiritual' friends, 
that if any medium could reproduce the essential particulars of a final 
interview which had occurred between himself and a deceased brother in 
1826, he should be almost compelled to admit that it came from his spirit; 
because he was sure that he (Dr. Bell) never had communicated it to any 
living being. Hence, as it never had been known to but two persons, and 
was of so peculiar, well-marked a character, as not to be capable of being 
confounded by generalities, he should hardly be able otherwise to explain 
it. A few weeks afterward what purported to be the spirit of that bro- 
ther narrated the essential particulars of that interview, the place where, 
down to the well-recollected fact that he xoas adjusting the stirrups of his 
saddle, preparatory to a distant journey, when it was held ! Pretty early, 



64 CORROBORATIVE EVIDENCE OF 

however, in his investigations, Dr. Bell began to find that, however cor- 
rect his spiritual conferees were, in most of their responses, the moment a 
question was put involving a response the truth of which was unknown 
to him, uniform failure occurred. Sometimes, where he believed at the 
time that his questions were truly answered, subsequent information had 
shown him that he had been mistaken. He had answers which he be- 
lieved to be true, when the facts were decidedly otherwise. 

294. " Pursuing this train of inquiry, he found the c spirits/ while 
averring that they could see him distinctly, f face to face/ never could 
read the signature to letters taken from an old file, and unfolded without 
his having seen the writing. Yet as soon as he had cast his eye upon the 
signature, without allowing any one else to see it, it was promptly and 
correctly reproduced by the alphabetical rappings. And again, when he 
had made a previous arrangement with his family that they should do 
certain things every quarter of an hour at home — he, of course, not 
knowing what — while he was to ask the ' spirit' what was done at the in- 
stant, uniform failure occurred. He proved, too, that the theory of the 
' spiritualists' to meet such difficulties — viz., that evil or trifling spirits 
interfered at their end of the telegraph — was not tenable. For the 
responses just before and after these gross failures had been eminently 
and wonderfully accurate, and the ' spirits' not only declared that they saw 
with perfect clearness what was going on at his house, but denied that 
there had been any interruption or interference. 

295. "Dr. Bell also gave examples where test questions, involving replies 
unknown to the interrogator, had been designedly intermixed with those 
which were known. The result uniformly was, that the known responses, 
however curious and far remote, were correctly reproduced ; the unknown 
were a set of perfectly wild and blundering errors, the responses often 
being obviously formed out of the phraseology of the question, as a stuck 
schoolboy guesses out a reply ! 

296. " The result of the inquiries of Dr. Bell and his friends — for 
several gentlemen of eminently fitting talents pursued the investigation 
with him — was briefly this : — That what the questioner knows the spirits 
know; what the questioner does not know, the spirits are entirely ignorant 
of. In other words, that there are really no superhuman agencies in the 
matter at all — no connection with another state of existence; but that it 
bears certain strong analogies to some of the experiences of clairvoyance. 
in that mysterious science of animal magnetism, as it has been protruding 
and receding for the last hundred years. Dr. Bell thought there was 
some reason to believe that the matter reproduced may come not only from 
the questioner, but if in the mind of any one at the circle, that it might 
be evolved. He made some observations upon the evidences of spirit ex- 
istence, drawn from the character of the matter communicated by the me- 
diums in a state of impression, when, as it is believed, spirits express 



THE EXISTENCE OF SPIRITS. 65 

themselves through the human agent. Of course, the quality of such 
composition is more or less a question of taste. Much of it is elevated, 
indicating high intellectual and moral capacities in the mind to which it 
owes its origin. Much more is absurd, puerile, and disgusting, infinitely 
below the grade of the human productions of the same persons from whom 
it professedly comes. Yet the spiritual revelation has given us nothing 
of such extraordinary value or novelty as to stamp it, in the judgment of 
unprejudiced minds, as of super-mundane production. Dr. Bell alluded 
to a treatise which had been put into his hands by an earnest spiritualist, 
purporting to be the work of Thomas Paine, the author of the Age of 
Keason, &c, which was thought would carry conviction to anybody, as it 
purported to be a full explanation of the formation and changes of this 
earth, by one who, from his situs, must know all about it. The truth was, 
that the work was the production of some mind, celestial or mundane, 
ignorant of the very first rudiments of chemical philosophy, in which the 
most ridiculous blunders were made on every page in matters which are 
as demonstrable as mathematics, and where, of course, the answer cannot 
be made that the revelation was too high for common readers. Nor does 
Br. Bell believe, from his observations, that the waters from this fountain 
ever reach a higher level than their source. The most elevated speci- 
men of the spiritual literature would no doubt be found in the communi- 
cations from Swedenborg and Lord Bacon in Judge Edmond's and Dr. 
Dexter's first and second volumes. Yet, whoever reads the very elegant 
and powerful preliminary treatise of these gentlemen, which Dr. Bell 
thought would compare favourably with any writings of the kind ever 
published, would not be able to feel that Swedenborg and Lord Bacon, 
after their nearly one and more than two centuries' residence, respectively, 
amid the culture and refined senses of the superior spheres, had more 
than equalled their unpretending amanuenses still in the 'vale of tears/ 

297. " Dr. Bell concluded by the expression of his full convictions that, 
while the faith in spirits must be given up as being connected with these 
facts, it was a topic, whether regarded as a physical novelty or even as a 
delusion, cutting deeply into the very religious natures of our people, 
which was worth our fullest examination. Tliere were great, novel, inte- 
resting facts here. They had not been treated fairly and respectfully, as 
they should have been. The effect was, that the community, knowing that 
here were facts, if human senses could be trusted at all, went away from 
those who should have thrown light upon the mysteries, but who would 
or could not, to those who gave some explanation, even if it was one 
which uprooted all previous forms of religious faith. He hoped that the 
members of this association, who were as much required to examine this 
topic as any order of men, except, perhaps, the clergy, would not be afraid 
of looking it in the face from any apprehensions of ridicule or of degrading 
their dignity.'' 



6G FOREIGN CORROBORATIVE EVIDENCE OP 

298. After giving much evidence, showing that physical movements 
take place without contact, and that communications were made to him 
which could not have ensued without controlling reason, Dr. Bell finds 
that in certain instances which have come to his knowledge spirits could 
not communicate information nor ideas which did not exist in his mind 
or that of some mortals present. Yet it appears that during a manifesta- 
tion which my learned friend witnessed, a request to lift the legs of the 
table was given which did not occur to any mortal present. 

299. I have already given a brief reply to these objections of Dr. Bell. 
Under this head I will only add my regret that my letter to the Episcopal 
clergy, with a sketch of the information derived from my spirit friends, 
had not fallen under Dr. Bell's notice before his conclusions were pub- 
lished. It will be seen that the information thus alluded to is irreconcilable 
with Dr. Bell's inferences. I shall, however, postpone this discussion 
until facts have been more fully presented to the reader., (866) 



FOREIGN CORROBORATIVE EVIDENCE. 

Some quotations from a work on Spiritual Philosophy, addressed to the 
Academy of Sciences at Paris, by James C. De Mirville. — Third 
Edition. 

Manifestations which occurred in France, in 1851. 

300. There is a great resemblance between the manifestations which 
have been described by Capron and others as having taken place at the 
mansion of the Rev. Dr. Phelps, at Stratford, Connecticut, and those which 
occurred in the Presbytery of Cideville in France, so as to be verified before 
a court. The facts in this last-mentioned case were verified by the testi- 
mony taken during a trial which grew out of the circumstances. Some of 
the witnesses were persons distinguished by their high character and posi- 
tion in society. None had any interested motives for stating them ; but, 
on the contrary, had to meet the odium which falls upon all who tell truths 
conflicting with the prejudices of the community within which they reside. 
Rochefoucault correctly urged that it is more politic, to tell a probable 
lie than an improbable truth. 

301. This impression I have seen to operate in making people back- 
ward to admit their belief in spiritual communication. 

302. It is remarkable that in the case at Cideville, signals as the means 
of intellectual communication were employed, independently of their em- 
ployment made between two and three years before in New York. Of 
course, those who resorted to this expedient, might have heard previously 
of the effort in the same way which had been successful in this country 



THE EXISTENCE OF SPIRITS. 67 

The signs employed, however, differed. At Rochester one rap was taken 
for no, two for doubtful, three for yes. At Cideville one rap was received 
for yes, and two for no. At the former place, the alphabet was directly 
referred to ; at the latter, reference was made by figures indicating the 
place of the selected letter in the alphabetic card. 

303. Of this character is the admission of the Roman Church of the 
spiritual origin of the manifestations; ascribed, however, to diabolic 
agency. To this allusion has been already made; but I subjoin some 
letters and expositions, translated from a French work lately published on 
Mesmerism, Clairvoyance, and Spiritual Manifestations. 

304. The following letters, taken from the work in question, will require 
no farther introduction. 

305. If the Roman clergy thus advance the inference that the mani- 
festations and intellectual communications come from spiritual agency, it 
will be easy for Spiritualism to show that it is vastly more devoid of dia- 
bolic malevolence and inhumanity than the institutions sanctioned by that 
priesthood. 

Letter from T. R. P. Ventura. 

306. "My Dear Sir: When you came two years ago to consult me as 
to the merit and propriety of your labours, I hesitated so much the less to 
encourage their publication, that having myself entertained the same ideas 
for a long time, I had been several times on the point of proclaiming them 
from the sacred chair. I do not fear then to affirm ( that the publication 
of, this important and serious work would be of incontestable usefulness, 
and tend strongly to enlighten opinion on a mass of curious facts, and thus 
prepare for the solution of high and important questions ; for, I add, it is 
necessary that all the phases of the subject should be first presented by the 
laity, in order that the church may thus be enabled to form their judg- 
ment with full knowledge of the case/ 

307. "I do not say enough, my dear sir, in pronouncing your work 
useful ; I might have called it indispensable, had I foreseen the approach- 
ing invasion of that scourge which you so happily designate as a spiritual 
epidemic : a scourge whose sudden and universal propagation, in my opinion, 
notwithstanding its appearance of puerility, will constitute one op the 
greatest eyents of our age. But how has it been both received and 
entertained ? 

308. " Commencing with your savans, it is impossible not to be alarmed 
by the obstinate incredulity which does not allow them to see what at the 
present time can be confirmed by anybody. Oculos habent et non vident* 

309. " Those individuals alarm me still more, who having given their 
attention, and of course seen, shake their heads as a sign of indifference 

* Though gifted with vision, they are, nevertheless, blind. 



G8 FOREIGN CORROBORATIVE EVIDENCE OF 

and pity, as if the phenomenon exhibited was of a low character and 
beneath their notice. When they have descended to the foundation, they 
treat it with contempt. 

310. "Then, finally, and very differently indeed, I feel myself frozen 
with terror by certain dispensers of truth, who, in their blindness, trifle 
without scruple with their most relentless enemies ; so far have they for- 
gotten their most serious teachings. 

311. "I do not profess to be a prophet, sir, and do not know what the 
mercy or justice of God is preparing for us; but, like you, I tremble for 
the present, and hope for the future ; for marvellous lessons are already 
presented to us in these passing phenomena. 

312. "In fact, the justification of the church and of the faith are 
emanating from them : the definite condemnation of a fallen rationalism ; 
and consequently, the approaching glorification of all the past in the true 
church, and even of that Middle Age, so calumniated, so ridiculed, and 
gratuitously endowed with so much darkness. The political events of 
these latter times have to justify that Middle Age, as respects good sense 
in the affairs of government ; and behold these facts of a nature entirely 
foreign, coming to avenge its accusation of superstitious credulity. This 
reparation was necessary, and after all our own age has nothing to fear 
from it, for certainly it will not render injustice of any kind to the objec- 
tive and useful progress of modern civilization. 

313. "As for yourself, sir, you will enjoy the honour of having brought, 
by your luminous discussions, a large stone for the construction of this 
majestic edifice, and I rejoice in the encouragement I have given you. I 
need not enlarge on this subject, for success has spoken, and think I 
am sufficiently acquainted with you to know that you did not anticipate 
one so brilliant. You have known how to engage the attention of the 
learned, and people generally, by making your work attractive while it is 
instructive — a quality sufficiently rare to claim my congratulations. I 
will only add another word : had this work been confined to the notice of 
those phenomena whose advent we deplore, it would probably share their 
fate; but what will secure its perpetuity is your discussion of medical 
science which you put in apposition with your subject, and which will not 
long be able to resist the severe stricture of your logic. Therefore, be 
assured, it will be the learned, and especially physicians, that you will first 
convert to your doctrine. Philosophers will only surrender after them; 
but so far there is no doubt that you will have given rise to most serious 
reflections in all of them. 

314. "I will not speak to you at present of two or three observations 
which I have made in reading your book, which we will discuss in private, 
and which only relate to some inaccuracy of doctrine, foreign, besides, to 
the principal subject of your work. 

315. " Finally, my dear sir, I do not doubt that the God of truth will 



THE EXISTENCE OF SPIRITS. b\) 

bless your labours. Continue them, for the subject is vast, and especially 
do not suffer yourself to be discouraged by the reasoning of light minds, 
' that in divulging all these things you favour their promulgation, when 
they had better be suppressed, &c. &c.' A gross error ! They might 
as well accuse the doctors of causing the cholera. And, beside, it is wor- 
thy of remark that all the cases of insanity lately developed in the midst 
of these exhibitions are due to thoughtless enthusiasm succeeding to an 
absolute state of doubt and disbelief. It could not well be otherwise ; the 
prodigy which was doubted yesterday, and to-day is firmly established, 
will to-morrow be transformed into God. Truth alone is able to prevent 
and remedy such disastrous mishaps. 

Receive, my dear sir, the assurance, &c, 

Le P. Ventura De Raulica, 

Former General of the Monks, Examiner of the Bishops and of the Roman clergy." 

Letter of Dr. Coze. 

316. " Sir : — You do me the honour to ask my opinion of the book on 
the Spirits which you have just published. That opinion I have already 
expressed to our mutual friend, the good worthy doctor Paulin ; and true 
it is, this book has made a stroDg impression on my mind, for I had 
arrived at similar conclusions from the examination of some magnetic phe- 
nomena and the moving of tables. I find in your book a chain of very 
remarkable facts — presented, too, with talent and clearness very unusual 
in this sort of writing. I see, beside, that science is brought back to the 
path which cannot mislead us to that of the sacred writings ; there, as I 
think, are to be found the true philosophy and the true light. 

317. " I do not fancy that my opinion can have any weight with the 
learned world. If, however, you think proper to make this public, I con- 
sent with all my heart in behalf of a truth which you so well defend, and 

THE SUCCESS OF WHICH APPEARS TO ME INFALLIBLE. 

I have the honour to be, &c, 

R. Coze, 

Dean of the Faculty of Medicine at Strasbourg." 

Letter of 31. F. De Saulcy. 

318. "Sir: — You desire me to report to you my opinion in writing 
which I have formed as to the strange phenomena, to say the least of 
them, which have been conventionally called table turning and table talk- 
ing. I am not the man to recoil from what I regard as a truth, whatever 
sarcasm may be reserved for such profession of faith, and therefore pro- 
ceed to satisfy your inquiry. 

319. " It is about eight or ten months since when the public of Paris was 
agitated by the late arrival of the fact from America and Germany ; a tact 
which pure physics was not able to explain a priori. I did as many always 



70 FOREIGN CORROBORATIVE EVIDENCE OF 

do, and have no doubt done for a long time — received this account with the 
most determined incredulity, and, I confess, with ridicule. I considered its 
adepts as charlatans or as simpletons, and refused for a long time to be- 
stow on it the least attention. I became tired of the war, however, and 
after hearing many affirm, to whom I could not apply these epithets, the 
reality of these facts, I determined to try for myself. 

320. " My son and a friend were my two companions : we had the pa- 
tience for forty-five minutes, seated at the table, to form what is called 
the chain, and were not a little surprised, I assure you, to see at the end 
of that time the table on which we were operating, and which was merely 
the parlour dinner-table, begin to move, and after some hesitation to con- 
tract a rotary movement, which, accelerating, soon became very rapid. We 
endeavoured by pressing to make it strike against the bar and arrest its 
motion, but could not succeed. 

321. "After repeating the experiment two or three times, I sought to 
find some cause in physics for the movement, and battled the whole theory 
of Electro-Dynamics with the aid of an electroscope, compass, iron-filings, 
iron, &c. As I could not detect the least trace of electricity, I thought 
then of impulses due to the volition of the operators, and of which a sort 
of integration might cause the motion of the table. On that I stopped, 
and for several weeks did not give the smallest attention to a phenomenon 
which did not seem to merit any further notice. 

322. " Finally was commenced the faculty of talking 7 and I assure you 
my incredulity was considerably greater than when its moving power was 
announced. I was sparing, however, in my epithets, for I soon found 
myself an investigator. I watched the rogues, as I suspected, for two 
hours, but left the room a full believer of its reality, without any further 
examination, confirmed too by all subsequent experiments. (1.) 

323. " What could be said indeed of the fact witnessed together, that 
a crayon, which was fastened to the leg of a table, wrote legible words, 
while we were pressing it down with our hands ? 

324. " It was then, sir, that your book fell into my hands. I have 
read it with the most lively interest ; have admired your erudition, and 
the courage necessary at our epoch to treat such a subject. 

325. "I believe in the existence of facts which often volition is unable 
to produce, and over which I declare that volition sometimes appears to 
have a manifest influence. I believe in the intervention of intelligence 
different from our own, and which puts in action means almost 
ridiculous. 

326. " I believe that the Christian religion should not encourage the 
practice of these experiments. I believe there is danger in allowing them 
to become a habit, and at least we may lose the little reason which has 
been granted man by the Giver of all things. I believe, finally, that it is 
the duty of an honest man to dissuade others from occupying themselves 



THE EXISTENCE OF SPIRITS. 71 

with it, in preaching, by example, and not allowing it in the least to occupy 
himself. 

327. "This is the end I have reached after some months' experience; 
and, ask permission to close this letter, already too long, by repeating a 
very wise saying of a man of high intelligence : ' Either these phenomena 
are, or are not real ) if not, it is disgraceful to lose time with them ; if 
they are, it is dangerous to invoke them and to make them a pastime/ 

Please accept, &c, F. De Saulcy, 

Member of the Institute." 

Spiritualism in Paris. 

[See New York Reformer, September, 1853.] 

"We find the following article in the London Illustrated News of 
July 23 ; it is an extract from the News' Paris correspondence : — 

328. " ' An immense sensation was caused here, a few days since, by a 
revelation given on the authority of some of the most respected and influ- 
ential members of the clergy, headed by the Archbishop of Paris, on the 
subject of table movements. The archbishop, being questioned as to his 
opinion of the legitimacy, in a religious point of view, of attempting to 
communicate with spirits through the medium of the tables, alleged that 
he had not sufficiently studied the question to reply definitively ; that he 
imagined that the effects produced were wholly of the nature of physical 
science, and in that case harmless ; but that, in order to form a judgment, 
he would attend a meeting composed of certain members of the clergy, at 
a, place appointed to make the usual experiments. 

329. "'The table being put in motion, one of the party demanded it in 
reply, by a certain number of raps, if there were a spirit present. The 
response was in the affirmative ; and in answer to a second question, the 
spirit represented herself, by raps indicating certain letters of the alphabet, 
to be that of Soeur Francoise, deceased a week previously at the convent 

of , Paris. The Abbe B stated that he had confessed the 

Soeur Francoise, who had, in fact, died at the time and place named. 

General consternation, as may be supposed, ensued when the Abbe L , 

rising, commanded the spirit in the name of the Saviour to appear. 

330. " ' The report declares that the spirit hereupon actually became visi- 
ble, and replied to a variety of questions put to it, but of what import 
we are not informed. On the above details we do not pretend to give 
either explanation or opinion. 

331. " ' Such is the story as related by the members of the Seance, two 
of whom were so affected by the events related as to be some days seri- 
ously indisposed, one of them even confined to bed. 

332. "'Various narratives mention that, through the medium of the 
tables, communications are held with spirits of all nations. The spirits,. 
happily, being excellent linguists, find no difficulty in expressing them- 



72 FOREIGN CORROBORATIVE EVIDENCE OF 

selves in any language chosen by the questioner, and reveal the secrets of 
the prison-house with a frankness, not to say indiscretion, that would 
shock the more reserved ghost in Hamlet, in no way confirming his state- 
ment of the horrors of their temporary abode. Many of them describe 
in glowing terms the beauties and delights of their celestial abodes/ " 



SPIRITUAL MANIFESTATIONS IN FRANCE AND GERMANY. 

The following contribution, under the preceding head, is translated bj 
my much esteemed friend, Dr. Geib, from the work of De Mirville, whence 
the articles under the designation of Foreign Coroborative Evidence 
have been obtained through the same able translator : 

333. " Toward the end of the year 1852 the epidemic had been imported 
into the North of Scotland by some American mediums ; thence it got to 
London, where, according to the latest accounts, it must have reached, by 
the present time, a pretty extensive development. Seeing its progress in 
this way, we were led to say, If it ever reaches Germany, that whole 
country will be on fire. 

334. " The religious gazette of Augsburg of June 18, 1853, contained 
an article from which we make some extracts : 

335. Ui Again the world is presented with various marvellous appear- 
ances, which, coming from elevated sources, force themselves on public 
notice, and which, in every case, throw a very marked shadow on our own 
epoch of civilization. It may be appropriate to communicate some of those 
found in the Gazette Generale; and leaving reflection to the reader, we 
will give some of the most striking. 

. 336. '" TJie Morgan Blatt (Morning Sheet) announces among its novel- 
ties from Palatinat Rhenan, the phenomenon of a young girl not yet 
pubescent, who, they say, is able at will to command a rapping spectre, 
(Klopferle.) The spectre raps as often as the little girl orders him, being 
obedient in the extreme. What is remarkable is, that the spectres of the 
Old World, as well as the New, have a strong family likeness, being as 
much alike as two drops of water. And the Tribune of New York, 
printed in the German language, has lately contained various communica- 
tions on this subject. But whence come these rapping spectres, and why 
make their appearance all at once V 

337. " The Gazette of Augsbourg then refers to several other facts of the 
same nature, which, at all times, have caused much embarrassment to the 
German authorities, either in giving rise to lengthy inquests, or in causing 
the condemnation of persons proved afterward to be entirely innocent; but 
.as for those of the present time, it fully understands, proclaims, and 
« demonstrates them to be of the American Affiliation. 



THE EXISTENCE OF SPIRITS. 73 

338. " The Journal du Magnetisme of the 10th of March, 1853, had 
already furnished us with the reported account given in the course of last 
January to the tribunal of London, by the rapping spirit of the house of 
Sanger; the same phenomena, the same stupefaction, the same impos- 
sibility to discover the jugglers. However, the subject appeared to rest at 
this point in Germany, when, in the month of April, the first phenomenon 
of table moving reached Bremen, and then the Augsbourg Gazette insisted 
on its true origin. 

339. "'For eight days previous/ it said, 'our good town has been 
in an agitation difficult to describe ; it is completely absorbed by a miracle 
which was not thought of before the arrival of the steamer from New 
York — the Washington. The new phenomenon is imported from 
America/ 

340. " Now a certain Doctor Andre* was the first to describe this first 
exhibition of table turning ; therefore they called it his discovery. What 
a discovery ! 

341. "'Having formed a chain/ he says, 'of seven or eight persons, 
the right little finger of each touching the left one of his neighbour, the 
table they surround will commence turning, and continue as long as the 
chain remains unbroken, and stop when an individual leaves it.' 

342. " A general burst of pleasantry and incredulity first accompanied 
the revelation of the doctor. But soon experiment begins, and laughter 
gives place to a sort of dejection. Certain savans, professors of the Uni- 
versity of Heidelberg, MM. Mittermouer and Zoepfl, M. Molh, brother of the 
member of the Institute, Eschenmajer, Ennemoser, and Kerner, attest the 
same facts; and Doctor Loewe of Vienna undertakes to give the theory of it : 
'This theory consists, according to him, in the opposite polarity of the 
right and left sides of the human body ; hence, having formed a chain of 
human beings, the contrary poles of which, viz. the right and left, touch each 
other, and this chain, exerting upon any body whatever a prolonged action, 
conveys to it an electric current, and converts it into a magnet, and thus 
polarization is established in that body ; and in virtue of its tendency to 
magnetic orientation, the south pole of the table impressing it with a 
movement to the north, the latter commences a continued rotation, and 
turns on its axis as long as the indispensable conditions are continued.' 

343. "Unfortunately, the spirits are very soon seen to dispense with these 
indispensable conditions. Thus, then, at Bremen, Vienna, and Berlin, 
there was not a table at rest on its legs, and still the French press observed 
a uniform inexplicable silence ! 

344. "We ask, however, what would have been said, had we foretold 
what began to appear unavoidable, that in less than a month, table and 
hat turning would reach Paris. The announcement was scarcely known 
when it appears that such a thing has always existed ; that it is a law of 
nature; and that tables never had any other destiny ! 



74 FOREIGN CORROBORATIVE EVIDENCE OF 

345. " Again we inquire of all serious minds, What is the faculty by which 
we predict, among other coming events, the turning of tables, which, 
nevertheless, do not turn till after the arrival of a vessel and a medium ? 
However, silence becoming impossible, the French press has thought pro- 
per to speak. On the 4th of May, the Journal of the Empire, Le Pays, 
happened to inform us that ' from the Baltic to the banks of the Danube, 
all Germany was in a fever/ It became then plainer and plainer that 
we were going to be infected, and from that time we hastened to prepare 
our batteries. 

346. " It was high time, for about the end of April, the grand mysterious 
army had this time decidedly crossed the Rhine, and in all the large cities 
of France — Strasbourg, Marseilles, Bordeaux, Toulouse, &c. — the turning 
epidemic broke out like a discharge of musketry ; and better to impress 
the mind, it only at first attacked stands, tables, hats, seats, &c, for all these 
participated in the demonstration. 

347. "At Paris especially, in repeating the experiments, they were made 
a pastime for a soiree. Children were introduced into the circles, without 
considering whether correlative evil might not be coupled with these 
mysterious amusements. 

348. "It is true they would not allow the smallest Leyden jar to come 
near them • but what troubles might have resulted from the action of an 
electricity that could raise tables of eighteen dishes like a feather ? 

349. "It is true, too, that M. Rouilly, raaUre de pension at Orleans, un- 
dertook to give an answer. In the Moniteur due Loiret, he informs us 
that ' at his house, even in the middle of the process, a large young man 
of twenty-six was seized with a violent trembling in all his limbs, and that 
his left forearm began suddenly to oscillate in a frightful manner, making 
as many as a thousand movements in a minute ; being able, he said, to 
utter only broken syllables ; staggered like an intoxicated man ; it was 
necessary to carry him to bed, and the next day he still felt some nervous 
trembling.' M. Rouilly ended in saying ' that he felt it his duty to 
report this fact for the benefit of those who may enter into these experi- 
ments without knowing their possible serious inconveniences/ Little 
attention was paid to this, so much had fashion asserted empire, so much 
was this pleasure worth its cost. 

350. " However, knowing long since all the particulars, we are disposed 
to ask ourselves, What is going to result from all this ? what will the savans 
say ? Will they allow themselves to be carried away by electric appear- 
ances? will their philosophy allow them to seek independently of the fluids, 
which may be imagined to operate, the real agent of such a variety of 
effects ? No ; they well know, however, that in the sciences — medicine, for 
example — every investigation that stops short of phenomena, is of very 
secondary value; we may be satisfied, for want of better, but still we do 
not feel ourselves in possession of the truth; we still seek it. Why in 






THE EXISTENCE OF SPIRITS. 75 

this case should we do otherwise? These suppositions were just, but we 
say without hesitation our fantastic experimenters committed from the 
first an unpardonable fault, philosophically speaking ; that is, not to have 
taken the least notice of those facts from Am erica which were beginning 
to sound in their ears from all sides. When we are visited by the plague, 
yellow fever, or cholera, the first care of the faculty is to have it studied 
in Egypt, Spain, and Poland. These scourges are investigated even at 
the place of their birth; we notice their origin, development, and termi- 
nation. Well ! in doing the same in this case, these gentlemen would 
have seen as clear as day that the Augsbourg Gazette was right in telling 
them that this animal magnetizing was received direct from America. 
But what shall we do ? we take no pleasure in looking at what we do not 
want to see. 

851. " However, this affiliation once well established, well understood, 
by thoroughly studying the American prodigies, we should very soon have 
reached the assurance that there, at least, the spirits had exhibited them- 
selves in open day ; and there, as they were first concealed in tables or 
behind partitions, we could have seen immediately what might be reserved 
for us for the future. 

352. '-But rest assured our French science will not yield; the snare is 
too gross ; French science has no rival in physics and electricity ; it only 
sees in this a waggish electricity, and will never consent to be persuaded 
that it has slept a hundred years at the side of such truths, or rather at 
the side of such enormities in physics. 

353. u And then iniquity is exhibited to herself at all times. Sir, then 
what becomes of the indispensable conditions of Dr. Andre ? that is to 
say : l All the effects ceasing on the least interruption of the chain/ 

354. "This morning, in a journal of Lorraine, there is a notice of a 
circle formed in a first story, round a massive table ; as long as the circle 
continued nothing was done; but getting tired they all leave for the street, 
and a few moments afterward the rebellious table begins to waltz, as if to 
bid defiance to the party. What a law of physics, what electricity ! 
Behold, on the other hand, cities and countries disinherited ! Behold 
the city of Valence, who laboured all in her power, who followed with 
angelic patience all the prescriptions of the new science ; nothing could 
produce the phenomena. Is it that at Valence, perchance, the human 
species has no electricity ? Mon Dieu ! it has electricity, but it is not of 
that accidental and local kind, the real kind for the occasion, and which 
may be therefore denominated erratic; as the ancients called those gods 
that moved about from place to place. 

355. •• Xo, Science is not to be so deceived; she is not satisfied with the 
explanation of the little fingers, but soon perceives that these little fingers 
supply here precisely the part of the famous mesmeric trough, and the 
chain that was formed entirely round it. Then, also, the chain was said 



/O FOREIGN CORROBORATIVE EVIDENCE OF 

to be very important; and the trough, magnet, steel, glass pile all neces- 
sary agents. Very well, what has now become of all these necessities ? 
The magnetic effects exceed all those of that time, and notwithstanding 
they are not made any use of. Much more ! since the passes have ceased 
to be the fashion, the phenomena have doubled. In Germany, where peo- 
ple go to the bottom of things, they have desired to look into the heart 
of it. Each master of the magnet — and they are pretty plenty there — 
has constructed his own trough. That of Walford consists of an iron 
box, furnished with bottles, iron wire, ground glass, &c. That of Keiser 
was made of beech without bottles, and filled with water, which did not 
prevent the effects from being precisely the same in the two cases. Thus 
it was said : It is magnetism alone which gives them this power, and they 
magnetized their best. But one lucky day it was thought proper not to 
magnetize, and the trough lost none of its power ! l Ah ! ah V they say, 
' the trough is magnetized by the magnetized patients themselves, and they 
put a stout man into it, free from all magnetic influence, and besides in 
excellent health. Well, this time ! the magnetic effects exceeded in in- 
tensity all the previous experiments, and never had the phenomena exhi- 
bited themselves so brilliantly/ 

356. " This is the precise account of the famous report of Bailly, of 
which M. Arago spoke so highly in his last memoir; and in one respect he 
was right; for these great experimenters did not allow themselves to be caught 
by any of these electric seductions, and proclaimed physics to be entirely in- 
nocent of all the effects they witnessed. But at the same time they thought 
proper to refer to the imagination these same prodigious effects, which 
no one could understand even after having seen them; and there was their 
great mistake ; they were right as savans, as philosophers inexcusable. 

357. " Moreover, this absurd explanation by imagination he renewed 
under these circumstances; and that of jugglery is not more fortunate. 
What prejudice ! These two words rendered much service, and covered 
many retreats ! That is, however, passed ; it will be necessary hereafter, 
not only to admit them, but to redeem all analogous precedents, for these 
are about to be, at last, explained. Again, what is to be done ? It will 
be necessary to proclaim that these electric phenomena which are real as 
an effect, are not in fact real in their cause; that they lie when they wish 
the contrary to be believed, that they joke when they act by turns with 
and without a chain in a particular town, and not in some other, &c. 

358. "But on the other hand to perceive a capricious and lying cause, 
is almost to perceive ... a mind. A mind, grands dieux ! You repre- 
sent yourself before the whole Academy Arago as recognising spirits, 
hobgoblins! grand experiment ! But that itself is horrid to contemplate ! 
Not a face at the Institute can remain uncovered, and that day will forever 
be regarded as unlucky for science, as it robs it of a victory which was 
thought to have been gained centuries before. 









THE EXISTENCE OE SPIRITS. 77 

359. " Beware, however, of the first supernal intelligence! for we 
shall fall back on our ancient and primitive criterion, our infallible touch- 
stone. 

360. "All depends on what it is going to give us; think well of it this 
time ; an imprudent question might lose all. 

361. "And already, what signifies that last phrase of a serious article 
which we find in the Courier du Nord? 'In another house the table, 
they say, obeyed the commands of one of the experimenters; took the 
direction indicated, danced in measure to the sound of a piano, counted 
the hours, and told the age of the assistants/ &c. 

362. " What means that other letter from Bordeaux, in the Guyenne ? ' A 
hat submitted to animal magnetism appeared more intelligent even than 
the table ; it indicated, they say, by little gambols, the age of persons, the 
number of pieces of money they had in their pockets, it told the amount 
of ladies and gentlemen together in the room/ &c. 

363. "What follows is better still : see in the Journal le Pays, a letter 
of M., the Abbe* of Moigno, according to which it follows that MM. 
Seguin and de Montgolfier, very distinguished engineers, ordered the 
tables to rest on this leg and then on the other, and made them beat 
time, &c. 

364. "We read in La Patrie — l Explanation given by the savans.' 
Ah! let us see! this subject is becoming important. According to this 
journal the following is the hypothesis at which the savans have arrived : 
' The table and hat turners act mostly in good faith, (quite a concession,) 
but they deceive themselves; they think they cause the motion of an inan- 
imate object by an act of volition, or an effusion of magnetic fluid from 
their fingers; while it is by muscular action, imperceptible to themselves, 
or others/ Ah! take notice! It is by a vibratory movement coming 
from thousands of small nervous branches. Add to this, lassitude, humid- 
ity of the hands, and you will have an explanation, if not entirely satis- 
factory, at least sufficiently plausible, of the phenomena which engage our 
attention. M. Chevreul (of the Institute) has analyzed this physiological 
predisposition, and has illustrated it by the fact familiar to the billiard 
player, who having struck the ball, follows it with his eyes, with his 
shoulders, and with the whole body, and makes fantastic motions, as if to 
impel it, though no longer subject to his direct action, &c. 

365. "It is well M. Chevreul has used the phrase 'as if to impel it/ 
for had he been so unfortunate as to say, and in fact he did impel it, 
we should have been lost. In truth we should have been silenced. But 
that lucky ' as if/ saves us from a very bad predicament ; it brings back 
to our memory what we were about to forget ; that is to say, that in the 
relations of man and matter, never, up to the present time, has all the 
muscular effort of the world been able to influence, in the smallest degree, 
the direction of an object, not under its direct action. To the present 



78 FOREIGN CORROBORATIVE EVIDENCE OF 

time all the laws of physics have been based on the grand primordial law, 
and the player of ten-pins is not more successful from such efforts, than 
he of the billiard ball just named. 

366. " How changed are the times ! Two years ago, the whole Academy 
of Sciences revolted against the Baron de Humboldt for supposing that at 
a distance he caused a deviation of the magnetic needle — an experiment, 
too, which could never be renewed at Paris ; and, behold ! in place of needles, 
all at once heavy tables are seen waltzing about the room, and obedient to the 
will; and all this is easily explained ! It is quite plausible ! Yes, but this 
time, gentlemen Savans, we will not allow you to distort the facts. Since 
the commencement of this volume, we have done nothing but establish, 
on good evidence, all those which your colleagues arrange agreeably to their 
fancy, after having absolutely denied them. But now the half of France 
rises with us to convict them, and to say to you : No, your nervous branches 
will never explain it ; neither the physical phenomena which you would 
refer to them, nor the intelligence of our tables which respond to our own 
questions, nor the super-intelligence of those which probably to-morrow 
will reveal to us what we are ignorant of ourselves. 

367. " Attending on the morrow, then ! It is truly sorrowful to see a 
man of the highest merit, like M. Chevreul, expose himself in this way 
to the weakest scholar who, cue in hand, might fairly undertake to an- 
swer him. Those may hereafter believe in physics who wish. It is most 
horribly compromised. A science, capable of thus forswearing all its prin- 
ciples, loses, in our estimation, much of its authority. 

468. " La Revue Medicale, cited by La Patrie of May 20th, declares in 
its turn ' the explanation either by imagination or muscular vibrations, as 
represented by MM. Corvisart and De Castelnan, entirely nullified by the 
fact of the simple change in the relations of the little fingers? 

369. " As for the Medical, they see in it animal magnetism, and exclaim : 
* No one is able to foresee the application of which this discovery is sus- 
ceptible. It is an entire world for explanation. Who knows if there is 
not at the end of this hint the means of illustrating a whole generation V 

370. " Lucky Magnetism — what a reparation you have a right to demand ! 
what incense will be bestowed on you to-morrow, by those who yesterday 
so cruelly tore you to pieces ! But La Presse and L' Union Medicale may 
do what they please, no one will hereafter believe them on their word. 

371. " A just reward, gentlemen, for things here below. You would 
not believe and you are not believed now ! We read afresh in L/a Patrie 
of May 21st, the recital of ' tables promenading and upsetting without 
contact by pure efforts of volition, or even by a simple magnetic pass — a 
very superfluous precaution of the experimenter/ Very superfluous, in- 
deed ! It could not have been better expressed. 

372. " In the presence of such a fact, will the magnctizers still maintain 
that the magnetic rapport results from the mixture of the two nervous at- 






THE EXISTENCE OF SPIRITS. 79 

mospheresf The nervous system of tables, (disgueridons,) to use the 
language of Reichenbach, must be very sensitive ; and in this new dance 
without contact — what becomes of the explanation by muscular vibration, 
and especially by the humidity of the hands ? 

373. " We have some very important communications, on the 23d of 
May, from M. Bonjean, member of the Royal Academy of 'Savoy, at Cham- 
b£ry, respecting several experiments made at the academy itself, and esta- 
blishing the 'perfect intelligence of the agent in question. M. Bonjean, 
however, always refers this intelligence to one uniform process. ' These 
responses/ he says, ' are not, and cannot be but the reflection of the thoughts 
of the person who causes the phenomena, and the movables are only able to 
satisfy those questions whose answers are known, without ever being able 
to supply an answer that is not known/ 

374. " The idea that the furniture is unable to give satisfaction is charm- 
ing ! but up to this point it was not understood to be super-intelligence. 
Patience, however, for it is bound to happen ! 

375. " Besides, M. Bonjean does full justice to the muscular movements 
of M. Chevreul, by means of that single exception of the table of Stras- 
bourg turning with all its operators, or certain tables at Lyons moved with- 
out immediate contact. Next, he passes from the physical to the moral 
question, which, if to be believed, is certainly not very encouraging. 
' Fathers and mothers/ he exclaims, ' if you dp not desire to develope 
premature feelings in your daughters, husbands who regard the peace of 
your wives, be mistrustful of the magnetic chain in general, and of the 
dancing of tables in particular/ 

376. " It will be recollected that in the famous secret report of Bailly on 
mesmerism, in 1784, exactly the same thing was said. There is under 
all this, then, we have good reason to apprehend, a uniform unrepented 
sin. 

377. " In a letter of May 24th from M. Seguin, one of our most distin- 
guished engineers, to the Abbe Moigno, who had very ably opposed these 
experiments in Le Pays, M. Seguin says, ' When I reason dispassionately 
on the real and very positive results which I have obtained, and seen ob- 
tained by others before my eyes, I think myself under the control of an 
hallucination which causes me to see things differently to what they are, 
so much does my reason refuse to admit them ; but when I repeat my ex- 
periments, I find it impossible any longer to resist the force of evidence, 
when indeed it confounds and upsets all my opinions. 

378. " ' How can you expect me to accept your explanation, when a 
table touched very lightly by the ends of the fingers, presses against my 
hand and against my legs to such a degree as to repel me and almost 
break itself? How believe that the person whose hands touch it could 
impart to it a force equal to such efforts, and especially when that person 
is myself? Accept, then, freely and with courage, the facts as they are, 



80 FOREIGN CORROBORATIVE EVIDENCE OF 

the facts well seen and satisfactorily produced by myself, in whom you 
have, I think, as much confidence as in yourself. The explanation will 
come hereafter, rest assured. Believe firmly that in these phenomena of 
turning tables there is something more than you see — a physical reality 
outside of the imagination and of the faith of those who appear to make 
them move.' 

379. " It is impossible, as we see, to be more positive, or better to defend 
the physical evidence on the ground of facts. M. Seguin has a thousand 
times the advantage over his learned antagonist; but let us see if M., the 
Abb<§ Moigno, defeated on this ground, will not take his revenge on an- 
other. 

380. " Referring to a communication made to the academy by one M. 
Vauquelin, about one of these enchanted tables, which in his hands was 
able to reply to the most mysterious questions, divine the most secret 
thoughts, &c, M. Meigno exclaims in Le Cosmos Revue Encyclopidique 
des Sciences : l This time it is too strong ; we find ourselves definitively at 
the mercy of magic, and the moment has come to proclaim it at Rome. 
Then there is neither magnetism nor electricity; not even the influence 
of human volition on matter ; but supposing the fact to be certain — which 
is HARD TO swallow — there must be in it the intervention of spirits, or 
magic. Intelligence that can refuse these deductions of common sense, 
would be disordered intelligence, as useless to dispute with as with fools. 
If you have not been mistaken, if the extraordinary facts which you 
affirm are true, we ourselves are believers. The intervention of spirits 
and of magic became the sorrowful but great realities/ 

381. " M. Agenor De Gasparin, one of our most sedate philosophers, 
writes what follows in La Gazette de France : — ( I will not insist on this 
point. The phenomenon of rotation, if alone, would not appear to me 
entirely satisfactory. I am mistrustful, though not an academician, and, 
I admit, that it may be possible (at a pinch) that a mechanical impulsion 
might be communicated. But the rotation only serves to present other 
phenomena, the explanation of which it is impossible to refer to any kind 
of muscular action. 

382. " i Each of us, in his turn, gave orders to the table, which it 
promptly obeyed ; and I should succeed with difficulty in explaining to 
you the strange character of these movements, of blows struck with an 
exactness, with a solemnity that fairly frightened us. u Strike three blows ; 
strike ten blows. Strike with your left foot; with your right foot; with 
your middle foot. Rise on two of your feet ; on only one foot ; remain up ; 
prevent those on the side raised from returning the table to the floor/' 
After each command the table obeyed. It produced movements that no 
complicity, involuntary or voluntary, could have induced ; for we should 
have afterward: tried in vain to place it on one foot, and keep it there by 
the pressure of the hands, resisting incontestably the efforts to press it down. 



THE EXISTENCE OE SPIRITS. 81 

383. " ' Each one of us gave orders with equal success. Children were 
obeyed as well as grown persons. 

384. " ' Still more : it was agreed that the requests should not be audi- 
ble, but merely mental, and whispered to a neighbour. Still the table 
obeyed ! There was in no instance the least error. 

385. " ' Each person desired the table to rap the number of years of 
his age, and it gave our ages as indicated only in our mind, endeavouring 
in the most curious manner to hurry when the number was large. I must 
own, to my shame, that I was rebuked by it, for having unintentionally 
diminished my age; the table gave forty-three instead of forty-two, be- 
cause my wife, with a better memory, had thought of the correct number. 

386. " ' Finally, having continued these experiments more than an 
hour, at which the neighbours and the servants of the farm were present, 
I felt that it was time to stop. I requested the table to raise ; to raise 
again, and turn over on my side, which it did. 

11 1 Accept, gentlemen, the assurance of my best consideration, 

A. De Gasparin.' 

387. "We stop our citations here; for those who are not content with 
the testimony we have furnished, emanating as it does from philosophers, 
or men of serious minds, the same revelations appearing, too, in all parts 
of the world, will not be better satisfied by any thing we could add. A 
day is coming, however, that will open every mouth. Then from all those 
parlours so reserved before — from all those cabinets in which experiments 
had been conducted with closed doors, the truth will burst forth in its full 
power. Then it will be known that* some of the most esteemed men 6f 
Paris, of the bench, pulpit, and men of letters, have both desired to see 
and have seen it ; have desired to know and have known it. It will be 
known that the evil super-intelligence has been revealed to them, and that 
if they have been silent on the subject, or desired to suppress their name, 
it was only an act of prudence to restrain public opinion. 

388. "But on that day what will Science be doing? TV T e can boldly 
predict : the facts of to-day which it does admit, proving to amount to no- 
thing, and the inadmissible facts being admitted, its faith will change, 
and its language become more modest. Like the ancient Augurs, two 
savans will not be able to look at each other any more without smiling, 
and often enough to exclaim : i It has been well said, my dear colleague ; 
it has always been foretold, that "He, who outside of pure mathe- 
matics, PRONOUNCES THE WORD IMPOSSIBLE, WANTS PRUDENCE.' " 

Arago." 



82 FOREIGN CORROBORATIVE EVIDENCE OF 

SPIRITUALISM IN GREAT BRITAIN. 
Account of Mr. Robert Owen's Conversion. 

389. "While in doubt upon this subject, I heard of the media in this 
country, and was casually introduced to Mrs. Hayden, an American me- 
dium, without having any intention to ask a question respecting the spi- 
rits; my object being to purchase a book which Mrs. Hayden had for sale, 
written by a valued and most truthful friend of mine in America, Adin 
Ballou, who has written a plain, practical, common-sense history of this 
new revelation to the human race. 

390. " While conversing with Mrs. Hayden, and while we were both stand- 
ing before the fire, and talking of our mutual friends, suddenly raps were 
heard on a table at some distance from us, no one being near to it. I was 
surprised, and as the raps continued and appeared to indicate a strong desire 
to attract attention, I asked what was the meaning of the sounds? Mrs. 
Hayden said they were spirits anxious to communicate with some one, 
and she would inquire who they were. They replied to her, by the alpha- 
bet, that they were friends of mine who were desirous to communicate with 
me. Mrs. Hayden then gave me the alphabet and pencil, and I found, 
according to their own statements, that the spirits were those of my mother 
and father. I tested their truth by various questions, and their answers, 
all correct, surprised me exceedingly. I have since had twelve seances, 
some of long continuance, and during which, with one exception, I have 
had prompt and true answers so far as the past and present, and very ra- 
tional replies as to the future ; but these last have to be tested by time. 
The exception was my own afterward-discovered error." 

391. From the following quotation, it seems that Mr. Owen has not 
had any reason to diminish his faith in spiritualism. The manifestations, 
of which his account is subjoined, are eminently wonderful; yet they are 
not more so than those which are recorded as having been realized under 
the influence of the same medium, in this country, or at Koons's Establish- 
ment in Ohio : — 

Letter of Robert Owen to the Yorkshire Spiritual Telegraph. 

Seven Oaks, April 23, 1855. 

392. " Dear Sir : — Just now, on my return from London, where, last 
night, I had been giving a lecture to Mr. Rouge's party of foreigners and 
others on Education, I had the pleasure to receive your 2d Number of i The 
Yorkshire Spiritual Telegraph. 7 I have hastily glanced over it, and I 
feel much interest in your proceedings, and wish you all success in the 
good cause. I say good cause, for it is sure to lead to great ultimate good, 
and especially will it destroy the many evils arising from sectarianism, and 
other causes of hatred and ruin between man and nations. I must tell 






THE EXISTENCE OF SPIRITS. 83 

you of what occurred to me last night, after my return from the lecture, 
about nine o'clock. 

393. " A Mr. Hume, a young Scotchman, who went to America to pur- 
sue his studies as a medical student, four or five years ago, became a me- 
dium, (he is now about twenty years of age,) and soon became a very 
superior one. He had engaged to accompany the Haydens and Miss Jay. 
He took his passage and came, but the others, for some cause, postponed 
their voyage, but may now be daily expected. They arrived on the 22d. 
I had heard on my arrival in London, from friends on whom I could de- 
pend, of the extraordinary results by his mediumship. I made arrangements 
to visit those friends and Mr. Hume when I finished my lecture, which I 
did, and found my two friends and Mr. Hume waiting my arrival. On 
being seated around a regular full-sized card table, there were raps imme- 
diately, and because I do not hear very well, the raps increased until they 
became very loud, but I heard the first raps distinctly. Many spirits were 
present ; some, relatives of my friends, and others, my own relations. My 
wife and daughters, my son and brother, and also my father and mother, 
with all of whom I have had frequent delightful intercourse through va- 
rious mediums. My two friends present are husband and wife ; and the 
first new occurrence to me was, seeing the lady's silk apron untied by in- 
visible means — a somewhat complicated operation — and taken from her 
and given to Mr. Hume, opposite to her. It was then conveyed backward 
and forward, from one to another, and it soon came to me. I held it with 
much force, but it was drawn from me with greater force, for I was afraid 
damage would be done to it. Next a flower was taken from the table, 
conveyed away by invisible means, and brought to me. The flower I kept 
for being so presented to me. Next I had my handkerchief out ; it was 
taken from my hands, and in an instant thrown from the opposite side of 
the table, not as it was taken, but made into a large hat, which I also have 
as a curiosity. Then the spirits came and touched each of us. I was 
occasionally touched on one knee, then on the other, and afterward on both 
at once; and then one of them shook hands with me, and I most distinctly 
felt the fingers of them separately. An accordeon was then placed under 
the table, and soon the spirit of the daughter of the family played most beau- 
tifully several tunes and pieces of music. I asked for one of my favourite 
Scotch tunes, and it was immediately played. The instrument was then 
raised by invisible power, and given first to one, then to another ; it was 
thus brought to me. The table was then lifted from the floor; at first, 
about a foot, and immediately afterward, about three feet. 

394. " After this the medium was put into a trance, during which he 
saw beautiful visions of spirits, and one of them spake through him while 
in that state sentiments that went to the heart of each of us, giving us 
advice, invaluable in its import, and in language beautifully and eloquently 
expressed, and calculated to make the deepest impression on our memo- 



84 CORROBORATIVE EVIDENCE, ETC. 

ries. While reason remains I shall never forget it ; and it was given with 
many encouraging words, to pursue my course in the measures in which I 
am engaged ; to endeavour to introduce the millennium, but also stating 
the obstacles I should meet, and the great difficulties which were to be 
overcome. 

395. " Much more occurred, very interesting; but the post time expires, 
and I wish you to have this communication by this mail. 

" Yours sincerely, Robert Owen." 

396. I subjoin the following narrative of Mr. Rufus Elmer, of Spring- 
field, Massachusetts, concerning manifestations through Mr. Hume, as 
corroborating those described by Mr. Owen. Thus, on both sides of the 
Atlantic, we have evidence of analogous striking results by the same 
medium : — 

Mr. Hume at Springfield. 

397. " Rufus Elmer, Esq., of Springfield, informs us that Mr. Hume 
spent the nights of March 17th and 18th at his house. On the evening 
of the 17th, thirteen persons were present, when a series of most extra- 
ordinary demonstrations took place. First, two large tables standing toge- 
ther, around which the company were sitting, were lifted from the floor, 
while all hands were resting upon their tops. Then an accordeon, held 
under the table in one of Mr. Hume's hands, (the other being on the 
table,) with the keys downward, was played in strong tones, three parts 
being maintained, and any tune performed that was called for — even foreign 
music. The instrument was also played upon while held in the same 
manner by each person present, — all hands except the one holding the 
accordeon being upon the tables in sight. (These manifestations were all 
made in a room well lighted by gas.) A bell, weighing over a pound, 
was passed about under the tables, put in the hands of each person, taken 
away again, passed rapidly from one end of the tables to the other, a dis- 
tance of eight feet, knocking loudly on the under side as it went j and, 
finally, the tables having been separated a few inches, and a cloth spread 
over the aperture, the bell was held up under the cloth, while the com- 
pany were allowed to feel the hand which held it. Next, the bell was 
slid out on to one of the tables from beneath the covering, and the hand 
which grasped it was exposed to the view of all the company — the hands 
of each being at the same time in full view. To gratify one who sat at 
so great a distance as not to have a clear view, it was communicated that if 
all others would for a moment avert their eyes, so as not to concentrate their 
magnetism so powerfully upon the object, it could be more plainly mani- 
fested to this one alone. Acting upon this hint, each person was allowed 
to look singly at the hand — to the full satisfaction of all. One of those 
present, mentally requested, unknown to all others, that the hand of her 



COMMUNICATIONS FROM THE SPIRIT WORLD. 85 

spirit-child might be exhibited to her; and, behold! a child's hand was 
presented, while no child in the body was in the room. One of the com- 
pany was a coloured domestic in the family of Mr. E , and she men- 
tally requested that her mother, who had before purported to communi- 
cate to her, if present, would show her hand ; when, lo ! a black hand 
appeared ! These are but specimens of what occurred during the evening." 



COMMUNICATIONS FROM THE SPIRIT WORLD. 

Remarks Introductory to my Spirit Father's Communication. 

398. Agreeably to my spirit father's communication, the manifestations 
which of late have given birth to Spiritualism, have been the result of a 
deliberate effort, on the part of the inhabitants of the higher spheres, to 
break through the partition which has interfered with the attainment, by 
mortals, of a correct idea of their destiny after death. To carry out this 
intention, a delegation of advanced spirits has been appointed. Keferring 
to this statement, I inquired how it happened that low spirits were allowed 
to interfere in the undertaking? The answer was, that the spirits of 
the lower spheres being more competent to make mechanical movements 
and loud rappings, their assistance was requisite. 

399. Likewise, I inquired why it was deemed expedient to make these 
manifestations, in the first instance, at Hydesville, near Eochester, through 
the spirit of a murdered man ? The answer to this was, that the spirit 
of a murdered man would excite more interest, and that a neighbourhood 
was chosen where spiritual agency would be more readily credited than 
in more learned or fashionable and conspicuous circles, where the prejudice 
against supernatural agencies is extremely strong; but that the manifes- 
tations had likewise been made at Stratford, in Connecticut, under other 
circumstances. Nor were these the only places. They had been made 
elsewhere, without much success in awakening public attention. 

400. Thus, it appears that at the outset, the object was to draw atten- 
tion, and in the next place to induce communications. It will appear from 
the account of the manifestations at Hydesville and Stratford, that as soon 
as through an ingenious agreement upon signals rational intercommuni- 
cation was established, the manifestations became changed in character. 
The mischievousness displayed, in the primitive derangement of furniture, 
ceased. This was attributed to the replacement of spirits of inferior grade, 
by their superiors. 

401. Thus this new and glorious light has come up amid dark clouds, 
as we often see the thunder-gust the harbinger of a bright sky. 

402. But still there has been another source of temporary degradation. 



86 COMMUNICATIONS FROM THE SPIRIT WORLD. 

not arising solely from the spirits, but from the inquirers also. The great 
motive in the first instance for witnessing spiritual manifestations was the 
love of the marvellous, or the desire to expose what was deemed jugglery. 
The mere movements of tables, without any reference to spiritual agency, 
was the great object of attention. Though I was present where table 
turning was discussed, if I ever heard the idea of spirits being the cause, 
it left no impression on my memory, as has already been stated. (134.) 

403. But after alphabetical communication commenced, it was performed 
so slowly, that the replies were often brief, and made with a view to 
establish identity of the spirits with the individual whom it professes to 
personate ; or to test the existence of a spirit by the replies given to in- 
quirers respecting facts which could not be known to the medium. At 
the first recognition, the spirit would occupy the time mainly with state- 
ments very natural and amiable, but not instructive beyond the degree of 
confirmation thus afforded of the great fact of such intercourse being pos- 
sible on the part of friends who have quitted this stage of existence. 

404. Communications through spelling and writing media very much 
fell short of the expectations which the name assumed by the spirit would 
awaken. 

405. As soon as convinced that the phenomena were due to the shades 
of the dead, I looked with eagerness for some consistent information of 
their abodes, modes of existence, of the theological doctrines entertained by 
them, and the actual diversities of their situation consequent to various 
degrees of moral and intellectual merit. 

406. It was with regret that I found in the published accounts, nothing 
satisfactory, nothing precise, nothing connected. In no publication did I 
find any satisfactory statements of the location of the spirit world, or of 
its subdivision into spheres. 

407. Urging this deficiency of information upon those spirit friends 
who seemed to have selected me as an instrument in promulgating the in- 
valuable truths of Spiritualism, I obtained information, as early as May, 
1854, respecting the situation of the spiritual spheres, or country of 
spirits, relatively to the earth ; but about the latter part of October my 
father commenced writing on the subject through a medium of the other 
sex, but the ideas furnished were too much blended with her own pre- 
possessions, with which her mind was replete. Hence, although many 
pages had been written, they were rejected, and resort was had to another 
medium — Mrs. Gourlay. The result thus obtained was afterwards read to 
the author, at the disk, so as to have every paragraph scrutinized. 

408. Under the following head will be found my father's communi- 
cation. 



COMMUNICATIONS FROM THE SPIRIT WORLD. 87 

My Spirit Father's Communication * 

409. My son, in communicating with you respecting the destiny of 
man, I shall endeavour, according to the extent of my capacity and 
highest perception of truth, to give you a view, as correct and definite as 
possible, of the all-important subject in question. 

410. The spirit world lies between sixty and one hundred and twenty 
miles from the terrestrial surface; the whole intermediate space, including 
that immediately over the earth, the habitation of mortals, is divided into 
seven concentric regions called spheres. The region next the earth, the 
primary scene of man's existence, is known as the first or rudimental 
sphere. 

411. The remaining six may be distinguished as the spiritual spheres. 

412. The six spiritual spheres are concentric zones, or circles, of ex- 
ceedingly refined matter, encompassing the earth like belts or girdles. 
The distance of each from the other is regulated by fixed laws. 

413. You will understand, then, they are not shapeless chimeras, or 
mere projections of the mind, but absolute entities, as much so indeed as 
the planets of the solar system or the globe on which you now reside. 
They have latitudes, longitudes, and atmospheres of peculiar vital air, 
whose soft and balmy undulating currents produce a most pleasurable and 
invigorating effect. Their surfaces are diversified with an immense variety 
of the most picturesque landscapes; with lofty mountain ranges, valleys, 
rivers, lakes, forests, and the internal correspondence of all the higher 
phenomena of earth. The trees and shrubbery, crowned with exquisitely 
beautiful foliage and flowers of every colour and variety, send forth their 
grateful emanations. 

414. The physical economy and arrangements of each sphere differs 
from the other; new and striking scenes of grandeur being presented to 
us in each, increasing in beauty and sublimity as they ascend. 

415. Although the spheres revolve with the earth on a common axis, 
forming the same angle with the plane of the ecliptic, and move with it 
about the ponderable sun, they are not dependent on that body for either 
light or heat, receiving not a perceptible ray from that ponderable source; 
but receive those dispensations wholly from his internal or spiritual cor- 
respondence, (a spiritual sun concentric with the sun of your world,) 
— from that great central luminary whose native brightness and uninter- 
rupted splendour baffle description. 

* My father was a member of the convention by which the original constitution of the 
State of Pennsylvania Avas made. Subsequently, he served in the legislature, and held 
the office of Speaker of the Senate. His name must be associated with many of the laws 
of his time. During leisure he used to amuse himself with the Latin poets and historians, 
as well as with those of Great Britain and of France. The Historical Society of Penn- 
sylvania have lately published a journal which he wrote of a tour, made in 177j, through 
New York to Canada and Niagara Falls. 



05 COMMUNICATIONS FROM THE SPIRIT WORLD. 

416. We have no divisions of time, therefore, into days, weeks, months, 
or years; nor alternations of season, caused by the earth's annual revolu- 
tion j* those periods being observed with reference only to the affairs of 
earth. 

417. Although we, like you, are constantly progressing toward perfec- 
tion, our ideas of time and the seasons differ widely from yours ; with 
you it is time — with us, eternity. In the terrestrial sphere, a man's thoughts, 
being bounded by time and space, are limited ; but with us they are ex- 
tended in proportion as we get rid of those restrictions and our percep- 
tions of truth become more accurate. 

418. As order is a primary object in the spheres, there are of course 
laws for its preservation. Fundamentally, these proceed through his mi- 
nistering angels, from the Divine Lawgiver, who commands the angelic hosts 
of heaven and rules the inhabitants of earth ; who employs myriads of 
ministering angels as the means of intercommunication between their 
Supreme Master and his creatures throughout the universe. 

419. So far as legislation, subordinate or supplementary to that of the 
Supreme Legislator, is required, the government of the spheres is repub- 
lican, exercising legislative, judicial, and executive powers. But these 
functions are not embarrassed by the necessity of codes indited or 
printed, nor by that of physical coercion. The results of these functions 
are realized in simultaneous and homogeneous opinions awakened in the 
minds of the ruling spirits, as truth takes hold of the minds of mathema- 
ticians, pari passu, as they read the same series of demonstrations. The 
conclusions in which the chief spirits thus unanimously concur, are by 
them impressed upon their constituents, who, thus impressed, are consti- 
tutionally unable to resist the sentiment which, like a magic spell, ope- 
rates upon their sense of right, and overrules any rebellious passion. 

420. As, in the rudimental sphere, weighing, measurement, or mathe- 
matical calculation or demonstration, when performed by competent per- 
sons, are rarely disputed, so in the spheres, the decisions of those whose 
authority is intuitively evident in moral or legal questions, meet with 
acquiescence. It follows, therefore, that neither imprisonment nor fetters 
are requisite for the enforcement of moral or legal restrictions. 

421. Moreover, it must be evident that in the spheres, wisdom, know- 
ledge, rectitude, and conscientiousness are the real vicegerents of God, the 
higher spirits acting as his media. 

422. We acknowledge no aristocracy but that of mind and merit. 
In our diplomatic intercourse with our brothers of earth, when affairs of 
the greatest importance are to be transacted, (the present dispensation, for 
example,) we intrust them to a delegation of the most advanced spirits — 
those who are best acquainted with the affairs of the celestial country and 

«of that to which they are accredited. 

423. Our laws are meted out in the scale of exact justice, from whose 



COMMUNICATIONS FROM THE SPIRIT WORLD. 89 

awards there is no appeal. Punishments are but the natural consequences 
of violated laws; being invariably commensurate with offences, and have 
reference as well to the reformation of the offender, as to the prevention 
of future crime. 

424. The political economy of the spheres has reference only to wealth, 
which being unbounded and free as air and light, can of course be appro- 
priated by each and every member of society, according to his or her 
capacity of reception, the supply being always equal to the demand. 

425. Wealth consists, upon earth, of those objects of human luxury 
or taste, which can only be acquired by means of labour and capital. 
Other things being equal, the value is generally in proportion to the cost 
incurred in the production. But in the spheres, such objects existing in 
profusion, the supply is of course always equal to the demand, though no 
less necessary than the air which you breathe ; like it, they have no 
marketable value ; there is no one who has occasion to buy, all being 
abundantly supplied from a common inexhaustible stock. 

426. Hence it will appear that we have no occasion for gold or silver, 
which perisheth with the using, but the currency of moral and intellectual 
worth, coined in the mint of divine love, and assayed by the standards of 
purity and truth. Our bank, whose charter is eternal, and whose notes 
are never subject to fluctuations, and always payable on demand, is none 
other than the great bank of heaven, whose capital stock consists of an 
infinitude of love, mercy, and benevolence, of which our Heavenly Fa- 
ther is president and director, and in which his beloved children, the 
whole human family, are shareholders. 

427. With regard to the social constitutions of the "spheres," each is 
divided into six circles, or societies, in which kindred and congenial spirits 
are united and subsist together, agreeably with the law of affinity. 

428. Although the members of each society unite as near as may be on 
the same plan, agreeing in the most prominent moral and intellectual 
features; yet it will be found, on careful analysis, that the varieties of 
character, in each society, are almost infinite ; being as numerous as the 
persons who compose the circle. 

429. Each society has teachers from those above, and not unfrequently 
from the higher spheres, whose province it is to impart to us the know- 
ledge acquired from their instructions and experience, in the different 
departments of science, and which we in turn transmit to those below. 
Thus, by receiving and giving knowledge our moral and intellectual facul- 
ties are expanded to higher conceptions and more exalted views of the 
great Creator, whose almighty power is no less displayed in the constitu- 
tion of spirit worlds, than in that of the countless resplendent orbs of 
space. 

430. We do not, as many persons in the rudimental state imagine, 
abandon the studies which we commenced on earth, which would presup- 



90 COMMUNICATIONS FROM THE SPIRIT WORLD. 

pose the loss of our reasoning powers, and our consequent inferiority to 
yourselves ; but on the contrary, we go on progressing in knowledge and 
wisdom, and shall progress throughout the boundless ages of eternity. You 
being chained down to earth, by the law of gravitation, are comparatively 
limited in your resources for information ; but we having arrived at a 
higher sphere of thought and action, and having a more extensive field 
of vision, can soar higher and farther into the wonderful workings of 
that mysterious Being, who, owing to the infinity of his perfections, must 
be forever in advance of us, his finite creatures, and to whom, of course, 
we can bear no relative proportion. 

431. Our scientific researches and investigations are extended to all 
that pertains to the phenomena of universal nature; to all the wonders 
of the heavens and the earth, and to whatever the mind of man is capa- 
ble of conceiving : all of which exercise our faculties, and form a con- 
siderable part of our enjoyments. The noble and sublime sciences of 
astronomy, chemistry, and mathematics, engage a considerable portion of 
our attention, and afford us an inexhaustible subject for study and reflection. 

432. Nevertheless, there are millions of spirits who are not yet suffi- 
ciently advanced to take any interest in those pursuits; for you will bear 
in mind that the spheres are but so many departments of a great normal 
school, for the mental discipline and development of the race, each of 
which is reached only by the spiral* stages of progression, — the earth 
being the first in the series, and the seventh sphere the last; being pre- 
paratory to an entrance into the supernal heaven. You will perceive, then, 
that we have an unlimited scope for the prosecution of our studies, and 
that whatever knowledge you fail to acquire in the rudimental state, legi- 
timate thereto, you will have to obtain, in some of the degrees of the 
spiritual spheres. 

433. We do not study those practical arts, which are so essential to the 
earth life, such as mechanics, &c; for we do not stand in need of their 
applications ; our studies being wholly of a mental character, we attend 
to the fundamental principles only. All the more intellectual branches 
of the arts and sciences are cultivated in a much more perfect manner 
than that to which we have been accustomed upon earth. The mind 
being untrammelled by the gross material body, and having its intellectual 
energies and perceptions improved, we can by intuition, as it were, more 
clearly and rapidly perceive and understand the principles and truths on 
which the sciences are based. We can trace the various relations of each 
subject, so as to understand its connective importance; a knowledge at 
which mortals arrive only by a long and tedious process. 

434. We are not, for good and wise ends, which in due time will be 
fully explained, permitted to reveal all our knowledge to those below us, 

* Is understood in the spheres as synonymous -with gradual. 



COMMUNICATIONS FROM THE SPIRIT WORLD. 91 

as the consequences of such a procedure would be perilous to the happiness 
of all, and subversive of order. 

435. In addition to our studies we have many other sources of intellec- 
tual, moral, and heartfelt enjoyment, from which we derive the most in- 
effable pleasure : one of which is social reunions and convivial meetings; 
a coming together of dear friends, brothers, sisters, children and parents ; 
where the liveliest emotion and tenderest affections of our nature are ex- 
cited, and the fondest and most endearing reminiscences are awakened; 
where spirit meets in unison with spirit, and heart beats responsive to 
heart. 

436. Yet individuals united by the ties of consanguinity are not always 
linked together, even here, by the golden chain of love and benevolent 
affection, since it not unfrequently happens that there is much more har- 
mony existing among those who are not members of tbe same family. 
Notwithstanding that persons who were intimately acquainted with each 
other in the natural world, and those who are akin, may be and often are 
separated, sometimes for long periods, still they do occasionally meet to- 
gether ; those in the higher degrees and spheres passing to the lower, while 
those in the latter never ascend to the former till fully prepared for such 
a transition, agreeably to the fixed and unalterable laws of progression. 
The periods of such separations vary according to the relative gradations 
of intellectual and moral qualities in each. 

437. The peculiar connections and relations of parents and children, 
brothers and sisters, and all the minor ties of consanguinity, must be for- 
ever maintained, although there may be an indefinite interruption to the 
harmonious play of their affinities. 

438. As regards the institution of marriage, I would observe that on 
earth it is a civil contract, entered into by two persons, male and female, 
mutually or otherwise, as the case may be, for and during the term of their 
natural lives, but which is legally annulled on the demise of either party ; 
so that whether or not it be renewed in the spiritual world, is determined 
by choice, not obligation. 

439. Celestial marriage, however, is quite a different affair : it is the 
blending of two minds in one, resulting from an innate reciprocal love in 
each; a conjunction of negative and positive principles, forming a true and 
indissoluble bond of spiritual union, which human legislation cannot reach: 
a marriage which is born of God, and is therefore eternal. It is often 
asked, " "Will all be married in heaven V I answer, Yes, most assuredly ; 
it never was designed for man to be alone, either on earth or in heaven : 
each will seek and find their counterpart. 

440. Each society has a municipal administration or moral code, subject 
to the divine government; submission to the will of God, and obedience 
to his laws, whether recognised in nature or revelation, forming the basis 
of its constitution. With us philosophy and religion go hand in hand. 



92 COMMUNICATIONS FROM THE SPIRIT WORLD* 

441. Evil or misdirected spirits find their affinities in the second sphere, 
where the lowest and most undeveloped are associated together, and remain 
for indefinite periods, but with all the moral depravity and darkness with 
which they are enveloped, through the benign influence exerted over their 
perceptive and rational faculties, by higher intelligences, each begins to 
feel, sooner or later, the low and degraded position he occupies; moreover, 
finding new means of progress, and new sources of contemplation as well 
as delight, and his capacity of making perpetual advancement in knowledge, 
his intellectual faculties become gradually expanded, and his moral powers 
increased. Hence the grovelling propensities of his nature yielding to the 
dictates of reason, his grosser passions subside, causing him to aspire to 
higher associations and circumstances, which in turn beget new wants, 
thoughts, and feelings. 

442. We have no sectarian or ecclesiastical feuda; no metaphysical 
dogmas; nor are we troubled with those insatiable cravings and inordinate 
ambitions, so often manifested by mortals; nor have we any taxation for 
religion, the voluntary contributions of intellectual and moral minds being 
its meet support. 

443. Our religious teachers belong to that class of persons who were 
noted, during their probation on earth, for their philanthropy and deeds 
of moral bravery; those who, regardless of the scoffs and sneers of the 
time-serving multitude, dared to promulgate and defend the doctrines 
of " civil and religious liberty." These practical reformers and saviours 
of the race, instead of worrying their hearers, as is the custom with many 
on earth, with horrible denunciations and awful threats of eternal vengeance 
for their misdoing, admonish and exhort them to higher and nobler aims 
and aspirations; to the study of Deity as manifested in his stupendous 
works. 

444. They urge upon them, too, the necessity of their co-operation in 
the reformation and advancement of their more degraded brethren, by in- 
structing them in the divine principles of love, wisdom, and benevolence. 
They instruct them in the soul-inspiring and elevating doctrine of univer- 
sal and eternal progression, and in the sublime truth that evil is not an 
indestructible and positive principle, but a negative condition, a mere 
temporary circumstance of their existence; and, furthermore, that suffer- 
ing for sin is not a revengeful and malevolent infliction of God, but a 
necessary and invariable sequence of violated law. 

445. They teach them also that, according to the divine moral economy, 
there is no such thing as pardon for sins committed — no immediate mercy 
— no possible escape from the natural results of crime, no matter where 
or by whom committed ; no healing of a diseased moral constitution by 
any outward appliances, or ceremonial absurdities; and finally, that the 
only way whereby to escape sin and its consequences, is by progressing 
above and beyond it. 



COMMUNICATIONS PROM THE SPIRIT WORLD. 93 

446. We derive much pleasure from the exercise of our talents in vocal 
and instrumental music, which far excels the noblest efforts of musical 
genius on earth. When we convene to worship God in our temples, whose 
halls and columns beam with inherent celestial light, our voices are blended 
together in songs of praise and adoration to the Almighty Author of our 
existence, from whom all blessings are derived. 

447. From what has been stated, it may be perceived that we are moral, 
intellectual, and sensitive creatures. Instead of being, as many of you 
imagine, mere shadowy and unsubstantial entities, we are possessed of 
definite, tangible, and exquisitely symmetrical forms, with well-rounded and 
graceful limbs, and yet so light and elastic that we can glide through the 
atmosphere with almost electric speed. The forked lightnings may flash, 
and the thunders roll in awful reverberation along the vault of heaven, and 
the rain descend in gushing torrents ; nevertheless, by the mere act of 
volition, we may stand unharmed at your side. 

448. We are, moreover, endowed with all the beauty, loveliness, and 
vivacity of youth, and are clothed in flowing vestments of effulgent nature 
suited to the particular degree of refinement of our bodies. Our raiment 
being composed of phosphorescent principles, we have the power of attract- 
ing and absorbing or reflecting the rays evolved, according as our con- 
dition is more or less developed. This accounts for our being seen, by 
clairvoyants, in different degrees of brightness, from a dusky hue to the 
most intensely brilliant light. 

449. The spiritual body is a perfect human form, originating in, and 
analogous to, the corporeal organization in its several parts, functions, and 
relations. The heart beats in rythmic pulsations, the lungs fulfil their 
office of respiration, and the brain generates its vitalized magnetic fluid, 
whose life-giving currents permeate every portion of the spiritual organism. 
Man in the rudimental state is tripartite, consisting of soul, of spirit, and 
flesh ; but in the spheres a duality, composed of soul and spirit. Having 
approached the portals of death, he disrobes himself of the exterior form as 
he would put away a worn-out garment. The gross and cumbrous physical 
machine, which was given for the purpose of developing his more beautiful 
and excellent spiritual body, and of bringing him into more immediate 
relationship with the outward world, can serve his purposes no longer. 

450. For your clearer understanding of the modus operandi of our in- 
tercourse with man, you will remember that by our transition to the world 
of spirits we part with the body only. We lose none of our intelligence 
by the transfer, but, on the contrary, become daily more and more deve- 
loped in our knowledge of and power over the forces in nature ; so that we 
are enabled to perform many feats to you, seemingly wonderful, and which 
really appear miraculous to the majority of those who witness them. 

451. Having disposed of the external mechanism of flesh, we cannot 
come into direct contact with physical matter, but we are able, through 



94 COMMUNICATIONS FROM THE SPIRIT WORLD. 

the sphere of the medium, when natural conditions are complied with, 
not only to communicate our thoughts and wishes to our friends, but to 
move solid, ponderable bodies. By spheres, I mean the particular mental 
or physical state, or emanation by which all bodies, organic or inorganic, 
are immediately surrounded, and the particular electrical relations which 
they sustain to each other, causing repulsions and attractions in man and 
animals as well as in chemical reagents. 

452. When we wish to impress the mind of the medium, by the effort 
of our magic will, (provided always that he or she is in sympathy with 
or sustains a negative relation to the operator,) we can dispose and arrange 
the magnetic currents of the brain so as to form or fashion them into ideas 
of our own. We can also learn to read the thoughts of another — condi- 
tions being favourable — as readily as you can gain a knowledge of the 
characters or symbols of a language foreign to your own. 

453. Thoughts being motions of the mind, assume specific and definite 
forms, and when distinct in the mind can be clearly perceived and under- 
stood by any spirit who is in sympathy with the mind in which they are 
generated. 

454. To influence, mechanically, the hand of a medium to write, we 
direct currents of vitalized spiritual electricity on the particular muscles 
which we desire to control. In order to produce the physical manifestations, 
it is not by any means requisite that the medium should be possessed of a 
good moral character or well-balanced mind, as an individual of small 
mental calibre would answer our purpose equally well ; but an advanced 
spirit could not directly impress or control the organs of a mind with which 
he is not in affinity, and vice versa. 

455. We can instantly determine the sphere of a spirit, in or out of the 
body, by the particular brilliancy and character of the light in which he 
is enveloped, as well as by the peculiar sensation which his presence creates. 

456. The raps are produced by voluntary discharges of the vitalized 
spiritual electricity, above mentioned, from the spirit, coming in contact 
with the animal electricity emanating from the medium. These discharges 
we can direct at will to any particular locality, thereby producing sounds 
or concussions. 

457. The question being often asked, " How do you move solid sub- 
stances V I would partly answer it by asking, How does a magnet attract 
and raise from their resting-places certain bodies within whose sphere it is 
brought? How does a man move his body and direct it whithersoever it 
goeth ? How does God, the almighty cause of all causes, move and keep 
in perpetual motion the immense systems which revolve in space, and main- 
tain each in its due relative position ? I answer, By the magnetism of a 
positive will. 

458. We, in common with you and all animals, possess an infinitessi- 
mal portion of this power, varying in degree in different classes and in 



COMMUNICATIONS FROM THE SPIRIT WORLD. 

different individuals. When your arm, as in the act of lifting 

or moving a body, you direct by the force of your will-power galvanic 
currents on the muscles required to perform the fun _e muscles 

acting as levers, through the stimulus of the subtle element, act and react 
on the more solid parts, the bones, and thus is the object laid hold of and 
moved, and still you do not come into direct contact with the objc : : . Now, 
this is called a very simple operation, and so it would appear, but who under- 
stands it ? Although advanced spirits are much more conversant with the 
forces operating in nature than the most intellectually developed man in 
the form, still they do not, nor ::_ they ever, as long as eternity rolls on, 
understand the hidden sphere of cause. The operation of the will it is 
impossible to understand. Now, as I have said, we are not possessed of 
physical bodies ; still we can make the imponderable elements subserve our 
purposes by acting as bone s n . " - muscles 

459. Touching our peregrinations and v 7 ges : : :.:- : : reiy, about which 
so much has been said by spirits, as well as mortals, I will say that it is 1 
fallacy to suppose :. irit can visit ..: ill the planets of the solar 

system, much less those of the more remote systems, 1 I :.m certain 

that none but the residents of the seventh sphere, or the angels of the 
" Supernal Heavens," have the power to do S( being 

an inhabited globe, hath its concentric or spiritual spheres, through all 
of which in order to reach it a spirit must j iss . Hi is i . :_ refore, 
according to the immutable law of progression, that the transit of a g] irit 
to a distant planet would require its adaptation to the highest i.ere of 
that body. 

460. Having spoken of the angels : the Supernal Heavens, Twill 
explain what is meant by this They are those pure and 
comparatively exalted beings who, having advanced beyond the hi, . 
sphere of the planet to which they belonged, and attained a very high 
state of moral and intellectual development, have been ad-— 3 that 
great and illimitable sphere :: pi gression which lies outside of all other 
spheres, and in which thr greatest : mc iivabh i-_ x of harmony r. _ 

It is composed of one grand harmonial 5; ::;:-. ^hose members are privi- 
leged to go wheresoever they will through the boundless empire of space. 
They are principally from the planf: :n, and hold a much 

more distinguished rank in the intellectual, moral, and social system than 
the inhabitants of earth. I have not learned that any spirit from our, 
planet has yet reach: _ ;-rnal Heaven. 

461. It has been said that spirits hunger, thin nd in need of 
repose. It is true that those states io pertain to spirit life agreeably 
to the law of spiritual correspondences. The grosser and more unde- 
veloped the spirit, the eh between it and the pi 

462. Physical laws and substan :-r externalized spiritual 



96 COMMUNICATIONS FROM THE SPIRIT WORLD. 

laws and things. The more refined and developed the spirit, the less it 
requires of gross aliment. Refined, intellectual, and moral beings are 
nourished and sustained by refined, intellectual, and moral nutriment. 
Their food is derived from the " Tree of Knowledge," and they slake their 
thirst at the crystal streams which continually flow from the inexhaustible 
fountain of God's wisdom and love. The lowest undeveloped spirit lives 
on comparatively refined aliment to that on which mortals subsist. It con- 
sists of the more refined elements of spiritual fruits and vegetables. The 
spirit's need of rest depends on its particular degree of development, 
diminishing in proportion to its advancement from the material plane. 

463. Though the principles embodied in our teachings and philosophy 
may be regarded, by the majority of mankind, as strange and incompre- 
hensible, they are, nevertheless, no more so than the principles of natural 
science would be to the unlettered mind. As the ability to compre- 
hend the principles on which the natural sciences are based increases with 
the expansion of the intellectual faculties, in like manner is the power gf 
perceiving spiritual things and relations increased by the development of 
the interior or spiritual faculties. 

464. As there are no words in the human language in which spiritual 
ideas may be embodied so as to convey their literal and exact signification, 
we are obliged ofttimes to have recourse to the use of analogisms and me- 
taphorical modes of expression. In our communion with you we have to 
comply with the peculiar structure and rules of your language ; but the 
genius of our language is such that we can impart more ideas to each other 
in a single word than you can possibly convey in a hundred. 

465. I have thus given you a general outline of the leading facts con- 
nected with the destiny of the race. I have endeavoured to show you that 
man is a progressive being, that he possesses a refined material (449) or- 
ganization, which, going with him at death, serves as a medium through 
which he may communicate with the visible world. I will here add that, 
under certain circumstances, this spiritual organization has the power of 
reflecting the rays of light, so as to be rendered visible to the natural eye, 
as are certain gaseous bodies. 

466. I have attempted to show you, too, that the spirit on entering the 
spheres, being governed by its affinity, takes its position in that circle for 
which it is morally and intellectually adapted; hence the first sphere is the 
abode of all the most degraded spirits, and that their advancement, how- 
ever slow it may be, is nevertheless sure, since " onward and upward" is 
the motto emblazoned on the spiritual banner. 

467. I have endeavoured to show you, also, that the spirit is a finite 
being like man in the form, and, therefore, fallible, and that as he advances 
in knowledge, he grasps more of truth and drops more of error. I have 
attempted to show you that the spirit world is a counterpart of the natural 
world, and that we, no Icfs than you, are subject to surrounding conditions 



» 



COMMUNICATIONS FROM THE SPIRIT WORLD. 97 



and circumstances./ Spirits of congenial minds and opinions are drawn 
toward each other and to you, on the principle that "like attracts like." 
In order to receive high moral and intellectual communications, it is essen- 
tially necessary that the medium and circle should be in affinity with each 
other, and with the spirits who are capable of giving such communications. 
46S. Besides the topics adverted to, I will briefly call your attention to 
a few of the most prominent among the beneficial results which will flow 
from spiritual intercommunion. It will settle the important question, u If 
a man die, shall he live again f" It will reduce the fact of the immor- 
tality of the human spirit to a certainty, so that the world's knowledge of 
the fact will not be the result of a blind faith, but a positive philosophy. 
It will show the relation existing between mind and matter. It will make 
men thinking and rational beings. It will establish a holy and most de- 
lightful intercourse between the inhabitants of the terrestrial world and 
their departed spirit friends. It will expand and liberalize the mind far 
beyond your present conceptions. It will fraternize and unite all the 
members of the human family in an everlasting bond of spiritual union 
and harmonial brotherhood. It will establish the principles of love to 
God and your fellows. It will do away with sectarian bigotry. It will 
show that many of the so-called religious teachings are But impositions 
on the credulity of mankind, being founded on the grossest absurdities 
and palpable ignorance of the nature of things. 

469. It will give man higher and infinitely more exalted views of God, 
and bring him into closer communion with the Author of his being. It 
will do away completely with the sting of death, and rob the grave of its 
terrors. It will teach the eternal progression of the soul, and show that 
the time is fast approaching when the moral condition of the race is to be 
vastly improved ; when error is to be abolished, and truth is to take its 
place; when the glory of the Lord is to be revealed, and all flesh shall see 
:: I ..ether ! In fine, it will be a help to the soul in the hour of its adver- 
sity, and enable it to bear up under affliction with noble and heroic for- 
titude: and when about to launch its barque on the river of eternal life for 
the fair and beautiful land of promise, it will be its stay and sheet-anchor. 

Your father, Robert Hare. 

Communication from a Spirit Son of the Author. 
I have in the spirit world two sons, one of whom died, thirteen months 
old, in 1813 ; the other, five months old, in 18*25. Both have been to 
communicate with me. I subjoin a letter received from the younger : 

470. u 3f/ Bear Father : — I made a very brief communication to you 
through the medium of 3Ir. Gordon, which was my first successful effort to 
control the human organism. It has been long known to me that spirits could 
manifest themselves to mortals • and that they have always held com- 
munion with their brethren in the flesh, is not new to me. The law is as 



98 COMMUNICATIONS FROM THE SPIRIT WORLD. 

natural as gravitation, and like it, I presume, will endure forever. But so 
great has been, and still is, the superstition of the masses, and to such 
an extent has man's mental vision been obscured by his so-called spiritual 
teachers, that, excepting a comparatively few instances, spirits have failed 
in their attempts to reveal themselves to the civilized portion of mankind. 
The conditions have, for the most part, been wanting, owing to the above 
causes, and which have grown out of man's false notions respecting his 
natural and true relation with the unseen world. The less civilized of our 
Father's children, in regard to their communion with spirits, have been 
much more highly favoured than their otherwise more fortunate brethren, 
since it has not been an uncommon circumstance for them to commune 
with their departed friends. 

471. " Many years, my dear parent, have elapsed since I entered the 
bright abode of the blest — a very little child, yet a very happy one. My 
first and second birth rapidly succeeded each other; but so little did I 
know, from actual experience, of my rudimental condition, that I have 
never realized the change. I have no memory of my earth-life, yet I know 
from observation and reflection that I am to some extent the loser by my 
premature birth into the spiritual state. I have, it is true, measurably 
obtained since then that knowledge of exterior nature which I should have 
acquired in the flesh, on the globe which gave me birth, as an independ- 
ent, individualized existence. 

4.72. " My life here has been a charmed one; enrapturing scenes of 
beauty being constantly presented to view, like the ever- varying landscapes 
delineated on the canvas by a skilful artist. Now is seen a beautiful 
silvery lake on whose translucent bosom floats the graceful swan, bending 
his pliant neck, as if proudly conscious of his surpassing beauty; and 
anon, among the lilies of this lake, which appear like gems placed on a 
virgin brow, shoots a tiny barque, freighted with angelic children. Then 
is presented a bolder view, of towering mountains and wide-extended 
plains, with the accompanying characteristics of hill and dell. 

473. "In answer to a question which would naturally suggest itself to 
your mind, respecting the means by which I have become acquainted with 
that knowledge of the external world which I should have gained in it, I 
would say it has been acquired by frequent visits to the earth. I have 
been accustomed to accompany you, father, in your daily walks, and to 
study, through you and mother, those elementary lessons which are so 
essential to the full development of the spirit. Your son Theodore, though 
nearly forgotten by you, has not been far distant. The time is fast ap- 
proaching, and is near at hand, when man's spiritual nature and destiny 
will be much more fully comprehended by the world. Then spirit mani- 
festations and spirit intercourse will be considered as natural as for the 
sun to rise in the eastern heavens. Spirits highly elevated in love and 
wisdom would not descend from their exalted position except to teach, for 



COMMUNICATIONS FROM THE SPIRIT WORLD. 99 

their attractions are upward, but their mission is to instruct those below 
them , from which they derive much happiness. You know, father, how 
much pleasure it gives you to impart knowledge to others. How much 
greater then is our enjoyment, whose minds are intensely more susceptible 
of real joys ! Your spiritual mission on earth has just begun, and we are 
endeavouring to impress your mind with the sacred importance of its ful- 
filment. Give unto others that we give unto you, and you shall receive 
abundantly. I occupy a place which has not yet been opened to your 
perception. Prepare yourself, my dear father, for its higher and more 
glorious unfoldings, by first gaining that knowledge which pertains to the 
lower degrees, and you will thereby become elevated to the higher spiritual 
planes, and increase your knowledge of things celestial, and greatly develop 
and enlarge your sphere of usefulness. Theodore/' 



Additional Communications from Spirits who died while Infants. 

474. The brother of a medium reported himself by spelling out his 
name in full — Dewitt Matthias. He had departed this life at the age of 
thirteen months. I inquired if he had taught himself to spell. I was 
instructed, was his answer. 

475. While I was in a state of extreme unbelief, Dewitt's mother told 
me that her son, who died when aged only thirteen months, had commu- 
nicated with her; and said that his stature had grown with his age, 
now sixteen years. This statement I mentioned as an exemplification of 
credulity, little thinking that this wonder would be realized by the exist- 
ence of my spirit children being made evident to me by such communica- 
tions as that from Theodore, above given. 

476. The eldest child of my parents died an infant, yet my elder bro- 
ther, Charles, in his account of his spiritual birth, mentions that this bro- 
ther came as a full-grown spirit to greet his translation to the spirit world. 

Communication from a very young Spirit child to its Parents. 

477. The following communications have been received from a spirit 
child, as I understand, of about six years old. It will be perceived that 
it was assisted by its grandmother. They have been handed to me by 
the child's father, Mr. George Helmick, in whose sincerity I have great 
confidence. 

478. The following message, says Mr. Helmick, came through the 
medium of Miss Irish, some eight months since, on an occasion when 
there were some twelve or fifteen persons present, nearly all of whom 
were entire strangers to me and my wife, who was also present. We had 
never seen Miss Irish before, and we know that she had no knowledge of 
us in any respect. 



100 COMMUNICATIONS FROM THE SPIRIT WORLD. 

479. The fact that we had a child in the spirit world was not known to 
any present but myself and wife. 

480. " Father, do you not, kind father, feel my soft and gentle touch 
upon your brow ?* Can you not feel my presence, as grandmamma and I, 
with care, enfold you in our embrace ? 

" Mother, gentle, loving mother, do you not feel my angel kiss, as I im- 
print it upon your cheek ? 

" Father, mother, I left you before earth's errors had a chance to take 
root within my young and tender mind. 

481. " Then, loving parents, think of me as you do of a gentle moon- 
beam, which struggles to bless earth with its presence but for a moment, 
and then softly and sweetly returns to heaven again. 

"Spirit Child." 

For George Heimlich. 

The following message was received through Mrs. Gourlay on the 27th 
of October last, by the aid of a disk and alphabet as arranged by Dr. 
Hare : 

482. " Dear and loving mother, grandma will help me to write to you. 

483. " A calm and holy atmosphere pervades this little company, and 
lovely forms are surrounding each earth friend. thou great God of 
goodness ! to thee Our hearts are raised in thanksgiving for this privilege 
of communion with our friends on earth. Gratitude should fill the hearts 
of all present. Little children are sporting in this atmosphere of love 
like gentle moonbeams, kissing with a gentle touch the brows of their lov- 
ing parents. 

484. " Oh ! why should you weep for those who have gone before ? 
Rather mourn those who are debarred the joys of our celestial homes, 
where the weary spirit finds rest from the toils of earth, where all is joy 
evermore. 

485. " Gentle mother, your little seraph-boy is not dead, but liveih. 
In his uncontaminated love, find comfort for the ills of life. 

486. " Dear father, it was my spirit hand which was placed on thy 
brow, which you just felt. 

487. " I left earth pure. In this purity I come to my dear parents. 
Accept my love, and give me yours in return. 

"Little Walter." 

Mrs. Helmich. 

* I had remarked to the company during the evening that I felt a spirit touching my 
forehead. I had often before that time felt a gentle touch upon my forehead or brow, 
as if touched by a feather, but I did not know its cause, and this was the first intimation. 



COMMUNICATIONS FROM THE SPIRIT WORLD. 101 



OF THE SPIRITUAL BIRTH,* CALLED DEATH. OF HUMAN BEINGS. 
CALLED MORTALS. ALTHOUGH IMMORTAL. 

I Birth. 

488. Haying obtained from several of my most valued spirit frien 
relatives, narratives of their translation from this sphere to the world of 
spirits, it appeals, from theii concurrent testimony, that on the death of 

the body, the soul finds itself soon afterward awaking from a profound 
sleep, — but so much more like dreaming than being awake, as for a short 
time to create a doubt whether it be not dreaming. Meanwhile, bright 
shadowy forms become more and more distinguishable; and the body 
which it has left being perceived apart on its : :".. n in whatever position 
its death occurred, the conviction is induced that another state :: exist- 
ence has been attained. As the forms, at first shadowy, become distinct, 

re usually found to : : a those of the nearest or dearest previously de- 
friends. These meet the nascent spirit with every possible mani- 

:n of affection, while the most ecstatic emotions are awakened. 
4s9. Forthwith the spirit is conducted to his celestial abole: of which 
the elevation is greater as the morality of the individual concerned is 
higher. 

: Spirits j/ their : lo the Spi ': World, the 

abode of human souls ' . %/ui . : state 

490. The following narrative is from an excellent spirit philanthr :- i a t . 
who, though a stranger to me in this world, introduced himself to me at 
the session of a small circle, by the communication alleged to be in: 

for me, which has already been quoted. (14" 

491. He has since reported himself as the author of those sentiments, 
and has held manv conversations with me."f 



* Apotneosis from apo, among, and t heos, god, having been used to signify transla- 
tion to a place among gods, might not apo-angelosis be nsed to signify translation to a 
place among angels, from apo, among, and angelos, an angel ? 
- ■■ Praise undeserved is satire in disg\ 

This being manifestly true, it follows that whatever applause maybe bestowed upon an 
author by his spiritual advisers, as he may consider them, will be so inverted in the mind's 
eye of an unbeliever as to have all the efficacy of satire. Under these circums: 
should be terribly satirized were I here to give the whole of a communication m 
this benevolent philanthropic spirit, of which the following is a part. W sell -rive his 
sentiments in full, it would be rather from the motive of showing how v: 3 is the inte- 

rest taken in the progress of Spiritualism by certain worthies of the spirit world, and to 
give another exemplification of the ardour of the spirit mind after emerging from its 
mundane tenement But the main motive for publishing so much of the commur 
in question as subjoined, is the confirmation thus afforded of the account previous". _ 
by my angel sister, of the attendance of fa » upon my lectures at Boston. 

This account was also confirmed by independent communications from two other 5 



102 COMMUNICATIONS FROM THE SPIRIT WORLD. 

492. Subsequently to an address made by rne at Franklin Hall, he ex- 
pressed himself as follows : " Do not keep your light under a bushel. I 
was present and heard you speak last night. I wish you to say more about 
your personal experience. That would weigh with the community at large. " 
I excused my course by answering, that I wished my experience to be riper 
before submitting it to the community. 

Narrative of his Spiritual Birth, by W. W- , a most benevolent Spirit 

of the Fifth Sphere. 

493. "Did you ever have a most delightful dream in which you saw 
your near and dear friends about you, all seeming happy and contented 
with their condition ? If you have, then you can form an imperfect idea 
of my state when I awoke to the reality of the change which opened upon 
my entranced sight on being ushered into the spheres. I had been long 
sick, and was subject to periods of unconsciousness. Therefore I did not 
soon perceive the change to be real. I felt almost too much happiness for 
my spirit to bear. 

u On looking around, I perceived my mother, with outstretched arms, 
ready to receive her welcome son to the mansion prepared for him. 

494. "Did I still dream? I asked: no! it was a blessed reality; all 
pain had fled, and my spirit rejoiced in new health. I could hardly con- 
tain myself from expressing my gratitude to God in verbal ejaculations. 
But I soon found that I had a much more delightful mode of expression. 
Each countenance beamed with love and intelligence, and the spirits could 
interpret my thoughts as readily as mortals can read a well-printed book. 

495. " One spirit, on whose countenance I could read volumes, ap- 

Opecancanough, the Indian chief, was present, as he gave me to understand, and without 
knowing the names, described some of the parties who were present. 

Part of a Letter from 3Irs. Gourlay to the Author. 

Philadelphia, November 14, 1854 

" My Dear Sir : Having finished reading your letter, I felt a very powerful influence 
indicating the presence of spirits. Accordingly, seating myself at the instrument, [Plate 1. 
Fig. 2,] the following communication was rapidly given : 

" ' My dear sister, say to our beloved friend and brother that I was present at his lec- 
tures in Boston, and was much pleased to hear him speak so nobly and fearlessly in the 
holy cause of Spiritualism. * * * * * * * * * * 

" ' Tbere was a great assemblage of elevated spirits convened at our friend's lectures in 
Boston. Among those whom I particularly recognised were B. Franklin, W. E. Chan- 
ning, J. Q. Adams, H. Kirk White, Byron, Burns, Moore, Dr. Physick, Dr. Rush, Dr. 
Chalmers, and a host of others. His chief supportors were his father and mother, his 
loving sister Martha and brother Charles, and his friend Blodgett, Walter Gourlay, and 
myself. W. W.' 

"My dear friend: The above is the communication which I received, verbatim, and 
which you will please accept for what it is worth. I believe it came from the source 
whence it purports to have emanated. I'questioned W. W. regarding the nature of the 
marks of approbation. His reply was, ' We rapped several times.' " 



COMMUNICATIONS FROM THE SPIRIT WORLD. 103 

proached, and taking me by the hand said, ' Welcome, dear brother, to 
this sinless world, where your progression is sure; no obstacles shall im- 
pede your footsteps ; the conditions of time are removed ; your feet shall 
fail not in the race of progress. Onward and Upward is our motto/ 

496. " With willing heart I followed my guide. Every step taken led 
me up toward the great Source of light and truth. I never wearied in 
my journey. Bright and sparkling waters flowed at my feet, and living 
flowers sprang up before me. Each new object gave me courage to pro- 
ceed. Old familiar faces met my gaze at every footstep, and cherub forms 
flitted past me. Golden clouds rested over the scene, and all nature was 
refulgent with light and animation. Huge oaks tossed their giant branches 
to the pure breezes of heaven, and lofty pines bowed their heads in love 
and adoration. The little birds sent forth their notes of praise, while the 
air was laden with the perfume of flowers. Being fond of the beauties of 
nature while on earth, I enjoyed this scene much. 

497. "I was rejoiced to see so many of my friends present. Each vied 
with the other to give me the most cordial welcome. 

498. "I soon perceived that I was near my journey's end, for I had 
reached the fifth sphere of spiritual progression. My guide pointed out to 
my view the mansion which I was to occupy. 

499. " I was told that I could return to earth, when I was so inclined. 
Inclination often draws me thither. So long as a spirit has friends on 
earth, he will visit them; but when they join him, he loses his attach- 
ment for the rudimental sphere, and seldom thereafter leaves his celestial 
abode. 

500. " My habitation consists of suites of rooms, most beautifully orna- 
mented with paintings and statues and the most elegant productions of 
spirit art. Each individual can have his dwelling to suit his own par- 
ticular taste or fancy. The more refined and elevated the spirit, the more 
refined and beautiful is the house or home that he inhabits. 

501. "The occupations of the higher spirits are of a more intellectual 
character than the highest on earth. 

502. " Our spheres are types of yours; but we do not have to provide 
for the casket which contains the spiritual jewel." 



SPIRITUAL BIRTH OF MARIA. 

503. If the reader will turn to my narrative, 192 to 200, he will learn 
under what circumstances I became acquainted with Maria, the being 
of whose spiritual birth it will, in the next place, be my object to give her. 
own account. 

504. My acquaintance with this truly angelic creature has awakened I 



104 COMMUNICATIONS FROM THE SPIRIT WORLD. 

in me lively friendship and esteem. These sentiments have been induced 
by her devotion to her parents, her affectionate recollection of her chil- 
dren, and gracious demeanour to others. 

Tlie Spirit Maria's Narrative, as given through the Mediumship of Mrs. 

M. B. Gourlay. 

505. Dear Father: I promised to give you an account of my entrance 
into, and life in the spheres. As I said to you on a former occasion, I 
felt like one just awaking from a deep sleep induced by the deadening 
influence of an opiate. It was some time before I could collect my scattered 
senses. On partially regaining my consciousness, I recollected having been 
sick, and the anxiety of my friends for my restoration to health ; and I 
wondered at the sudden change in my feelings. Those racking pains I 
experienced had all fled, and I felt a newness of life which was truly 
delightful. Indistinct and shadowy forms flitted before me. On closely 
inspecting them, I perceived that they were my departed friends. It was 
then that I fully realized the change in my condition. My first and greatest 
concern was for those who seemed so inconsolable at my loss, and for whom 
I still entertained the most devoted love and affection. My vision becom- 
ing gradually clearer, I perceived, among the group, my brother William 
ready to receive me. He was clothed in a garment of living light, and 
closely resembles you, dear father, in form and features. He addressed 
me in the following language: — " Welcome, thrice welcome, my beloved 
sister, to the regions of immortality ! I have been your guardian angel 
through life, and have looked forward with pleasure to this happy re- 
union. " I was now informed by him that I must leave my treasures on 
earth. This gave me some uneasiness, but being assured that I should 
visit them again, I cheerfully accompanied him in his upward flight. 

506. Surprise and delight pervaded my existence when I beheld 
those friends bound to me by the ties of consanguinity ready to receive 
me and fold me to their hearts. 

507. Gliding swiftly upward, on gaining an elevation of some sixty 
miles from the earth's surface, we passed into the second sphere ; * on 
entering which a tremor seized me. A moral darkness pervades the 
atmosphere, which renders it gloomy and uncomfortable in the extreme. 
The inhabitants are dark and dismal in their appearance, and are con- 
tinually tortured with the pangs of a guilty conscience. Here disorder 
and confusion reign supreme, each spirit vieing with the other in render- 
ing discord more discordant. We passed on rapidly, leaving the second 
sphere and its undeveloped inhabitants behind. 

508. On approaching the third sphere, we were met by a company of 
angels from the seventh sphere, among whom I recognised my brothers 

* First spiritual sphere. 






COMMUNICATIONS FROM THE SPIRIT WORLD. 105 

who died in infancy. They had attained the stature of men. I now felt 
that law of affinity which binds us so closely together, drawing me toward 
them, and I was enabled at once to single them out from the multitude 
which accompanied them. With smiles they greeted me, saying, " Wel- 
come, dear sister; another link is added to the chain of love which 
binds us together. One by one they shall be removed from earth till the 
chain is completed here." 

509. We next entered the third sphere, where comparative order 
reigns. There I perceived many spirits intently listening to a teacher, 
whose theme was the subject of progression. 

510. Anxiously desiring to reach my destiny, we quickly passed to 
the fourth sphere. How different the scene ! every thing looked bright 
and beautiful to my enraptured sight. It seemed like an enchanted land. 
Thousands of flowers scented the air with their odoriferous perfume, and 
rapturous strains of music thrilled me with delight ! „We now approached 
a beautiful temple devoted to the science of the harmony of sounds. In it 
music in all its departments is taught. 0, father, could you hear the 
master spirits of song, who lived ages ago on earth, attuning their instru- 
ments to harmony, your senses would become entranced. Music, being 
conceived in heaven, is sent forth to earth to elevate man, and attract him 
to our great and beneficent Father. I perceived that the fourth sphere 
was to be my abiding-place for the present. 

511. On my return to the second sphere, it looked somewhat different 
to me, for, having lost my fear, I could more closely inspect the place and 
its inhabitants. The country, as far as my vision could penetrate, seemed 
like a vast desert, without a green spot to relieve the eye. Its denizens 
are seen straggling here and there, with no fixed object in view. All are 
seeking to minister to their perverted tastes. Some are holding forth in 
loud tones, and painting in false and gaudy colours the joy of their home; 
others, who occupied high stations on earth, hang their heads in confusion, 
and would fain hide themselves from view; but they are taunted with 
rude jests, and told that their " pride of position will avail them nothing 
here." One heart-sickening feature of this place is the absence of chil- 
dren. No purity can exist where such evils abound. " The loud laugh, 
which bespeaks the vacant mind," is heard pealing forth in derision, as the 
teachers from the higher spheres approach the motley group. Some, in 
whom the work of regeneration has commenced, are seen ascending the 
spiral stairway of progress which leads to the third sphere. 

512. The beauty of the third sphere far transcends that of earth. The 
scenery is endlessly diversified with spiritual objects, corresponding to 
things of your planet. Mountains and valleys, hills and dales, rivers and 
lakes, and trees and plants, lend their enchantment to the scene. The 
inhabitants of this sphere are anxious for instruction. The teachers from 
the higher degrees are listened to with profound respect and attention. 



10G COMMUNICATIONS FROM THE SPIRIT WORLD. 

513. I saw many persons whom I knew in the rudimental state. I met 
a spirit yesterday whom I have seen in your company before he left the 
form.* I felt attracted to him. On approaching him, he smilingly said, 
"Why do you take such an interest in me, fair being? I know you not." 
" True," I replied, " but I saw you in my father's company before you left 
the earth, and was present once when my brother gave you a communication, 
which, by the way, you received with much incredulity ; therefore, I feel 
constrained to speak to you." He thanked me, saying, a I never believed 
in the immortality of the soul; consequently, it was not strange that I 
should doubt the spirits." "Your skepticism," I replied, "was honest; 
therefore you will rise much sooner in the scale of progression. A sincere 
unbelief is better than false professions." Here I left him, and followed 
a multitude who were just entering a magnificent temple, where a teacher 
was to address them. This structure is immensely large and exquisitely 
symmetrical in its proportions. Many stately columns support its roof, 
each surmounted by a cap of chaste design. The material of this temple 
is similar in appearance to alabaster, but transparent. The seats are semi- 
circular, forming an amphitheatre, in the centre of which stood the speaker, 
Channing. With uplifted hands he invoked God's blessing on all man- 
kind. With what breathless attention all listened to the glowing words 
of eloquence which fell from his lips ! This is the true worship of the 
soul. His text was : " The light that is within you." He dwelt at some 
length on the importance of self-elevation, as a means of progressing 
others. He spoke of the moral bond of union which binds the race toge- 
ther. "When one individual," said he, "is degraded, all must suffer." 
His discourse abounded with clear and energetic thought. 

514. As we passed from this temple, I met my friend of yesterday. 
He remarked that he had learned much from the speaker who had just 
addressed us. He said that his mind, before entering the spheres, had 
been much troubled about the future, although light had begun to dawn 
on his mental horizon. "Hope," said he, "with her cheering counte- 
nance, had almost deserted me, and the world appeared like a dreary wil- 
derness. Sick and disheartened, I laid me down to recruit my exhausted 
energies. An unconscious period intervened, and then burst on my en- 
raptured vision the glorious morning of the resurrection in all its loveli- 
ness ; and with it came a bright messenger of light to bear me inward 
and upward to the boundless regions of progressive wisdom, where my 



* This spirit, I have ascertained, was the lato Mr. McHhenny, treasurer to the Athe- 
noeum, who died in August, 1854. I took the more interest in this as he was my classmate, 
and was present at some of the investigations which led to my conversion. I took leavo 
of him one evening in July, 1854, after a walk in Walnut street. He then appeared to 
be nearly a convert to Spiritualism, though he did not deem it prudent to acknowledge 
hie opinions publicly. His remarks coincided with those ascribed to him by the truly 
angelic Maria. Within the last month Maria brought him to communicate with me. 



COMMUNICATIONS FROM THE SPIRIT WORLD. 107 

untrammelled spirit can soar aloft to study the wondrous works of Al- 
mighty God." 

515. In the fourth sphere the scenery is characterized by still more 
beautiful landscapes : the grass appears of a greener green, and the flowers 
are more gorgeous in their hue, and the birds sing still more sweetly. 
Shall I lead you to this parterre ? Here you perceive the lily with its 
almond-shaped leaves, a*ud stamens delicately tinted with the faintest 
crimson ; by its side is the blushing rose. Here you observe the myrtle, 
the emblem of love, and the passion-flower, which speaks of a deathless 
passion. All have an interior language which spirits alone can fully com- 
prehend. The trees here are somewhat different from those on earth. 
This is a strange-looking one. Its trunk is very straight, and runs up to 
an immense height without branches ; its top is surmounted by tufts of 
beautiful spiral-shaped silvery leaves ; by its side stands one of very dif- 
ferent appearance, whose depending branches, like the graceful willow, 
bend beneath their wealth of leaves, courting one to repose beneath their 
grateful shade. Here, too, are sparkling streams, murmuring cascades, 
and gushing fountains, and trees bending beneath their load of golden 
fruit ; and here are temples devoted to the arts and sciences. 

516. Now, dear father, let not a school on earth rise up before your 
imagination. Our schools and systems of instruction differ widely from 
those in the rudimental sphere, inasmuch as they are far more beautiful. 
We use neither books nor charts, but the spirit or substance of each sub- 
ject is presented to the student, whose mind at once perceives its internal 
meaning. In this way are solved the most difficult problems. 

517. Let us enter this building devoted to the teachers from the seventh 
sphere. See the multitude thronging its portals. Before we enter, let us 
glance at its exterior. It is circular in form, and beautiful in its architec- 
tural design. Its spiral columns are entwined with the richest flowers, 
which yield a delicious fragrance. As you enter this temple, its fretted 
vaults resound with the soft harmonious symphonies of spirit voices. In 
the midst of the group stands the teacher, Melancthon, who suffered in the 
cause of religious freedom. His countenance is mild and angelic, but he 
still retains that fearless spirit which characterized him on earth. 

518. Here comes a band of beautiful children carrying wreaths of 
flowers in their hands. They are singing, and they lead by the hand a 
lovely child just escaped from earth. How happy it seems ! It is quite 
unconscious of the change in its condition. 

519. Let us now wend our way to the fifth sphere. This state is in a 
still greater degree heavenly. As far as the eye can reach are seen lovely 
villas, magnificent temples, forest-crowned hills, and gently undulating 
plains. Let us go up this avenue, shaded with lofty sycamores : this is the 
residence of H. K. White. How enchanting the spot! It is a low cot- 
tage embosomed in the midst of trees and flowers, which, by interlacing, 



108 COMMUNICATIONS FROM THE SPIRIT WORLD. 

form beautiful arbours with arched entrances. The grounds about this 
dwelling are skilfully and tastefully laid out. The clematis and honey- 
suckle entwine their tendrils around the trellis-work of the door. Let us 
enter. Statues of the most exquisite finish fill the niches; couches and 
divans of various forms and singular devices grace the rooms, and car- 
pets of the softest texture and most brilliant dyes cover the floors. It is, 
indeed, the beau ideal of a poet's home. In this sphere dwell Channing, 
Ballou, Murray, the Wesleys, Byron, Burns, Moore, Shelley, Scott, and 
Hahnemann, the founder of your school, who is still engaged in the in- 
vestigation of scientific truths. I speak of those persons in particular, 
because I am personally acquainted with them, being attracted to them 
by a congeniality of feeling. 

520. The sixth state or sphere far transcends the most gorgeous picture 
of oriental splendour. So lovely are the scenes presented to the view there, 
that I cannot impress your mind with any thing like a just conception of 
them. / receive my ideas of the fifth, sixth, and seventh spheres from 
the spirits who dwell therein, having never visited them in person. What 
a magnificent panorama is there presented to the spirit's gaze ! There are 
colossal temples, and " houses not made with hands, eternal in the hea- 
vens/' As far as the vision can extend may be seen cities and palaces, 
whose lofty domes sparkle like diamonds in the sunbeams of heaven; 
oceans and seas with which yours are mere lakes in comparison ; placid 
lakes and noble rivers winding their interminable way through valleys 
clothed with perpetual verdure. 

521. There are gardens there of inconceivable beauty, filled with the 
choicest and most aromatic herbs and flowers, and birds with every con- 
ceivable variety of plumage. The parks are of great magnitude, and 
abound with the most beautiful animals. The swift antelope, the wild 
gazelle, and the graceful deer are seen ranging over the flowery plains. 
There the lion and the lamb lie down together in peaceful innocence. 
There are congregated millions of spirits, who are associated together 
like a harmonious and happy family. The vales are vocal with celestial 
melody, and the air is redolent with the perfume of flowers. 

522. How shall I describe to you the transcendent glory of the se- 
venth sphere? Let us contemplate it. In it all the beauties and joys 
of the lower degrees are combined, but in a much more refined and sub- 
limated form. There dwell the spirits of the just made more perfect. 
Innumerable companies of children, which constitute the infant army of 
heaven, are singing in gladsome strains the love of Him who called them 
into being, causing the atmosphere to resound with harmonious shouts 
of joy. There dwells Jesus of Nazareth, the great moral reformer, and 
u John the beloved. " There reside the apostles, prophets, and martyrs 
of olden time. There live Confucius, Seneca, Plato, Socrates, and Solon, 
with all the philosophers of ancient Greece and Rome. 



COMMUNICATIONS FROM THE SPIRIT WORLD. 109 

523. That sphere is illumined by the refulgent beams of heaven's 
great central sun, in whose genial warmth and golden flood of living light 
spirits find life eternal. 

My Sister's account of her Spiritual Birth, or Translation to the Spirit 

World. 

524. Dear brother : The language of mortals is inadequate to convey 
to your mind a tenth part of the joy that I experienced when liberated 
from the physical body. You remember well the hour when the summons 
came. You did not expect me to depart so soon. The mutual relation- 
ship which had existed between my body and spirit being dissolved, I 
found myself still a living, thinking, and intelligent being, and in a world 
of tangible and eternal realities. 

525. When the last act in the drama of life was finished, and as soon 
as I had emerged from the pleasing reverie which succeeded the moment 
of dissolution, I found my room filled with bright visitants from the world 
of spirits, and my ears were delighted with the sweetest melodies. I now 
felt that the great secret was about to be disclosed, and I began to realize 
that I had indeed passed from death unto life. 

526. Dazzled by the exceeding brilliancy of the light which emanated 
from the pure beings who surrounded me, I began to distrust my senses, 
and looked about to assure myself that I was not in a dream or trance. I 
was soon startled from my musing by a gentle pull at my garment, and 
on turning round to discover the cause, I instantly recognised my beloved 
father. Oh! imagine my feelings at that joyful moment; no words can 
describe them. I now felt a strong desire to leave earth. Father per- 
ceiving this, placed his hand in mine, and said, " My daughter, the battle 
is fought, the victory is won; follow me." He now led me forth into open 
space. We were immediately encircled by a magnificent halo of light, 
and strains of heavenly music floated on the circumambient air. Here a 
scene of glory was revealed to me which human imagination is unable to 
conceive. As we penetrated the clear blue depths of ether, myriads of 
angelic beings crossed our path, and many greeted me with words of 
welcome. 

527. Having passed beyond earth's sphere, new and more glorious 
scenes burst upon my enraptured vision, and they increased in beauty at 
each successive stage of our journey. I felt that a great change had taken 
place in my condition, for the most intense sensations of pleasure pervaded 
my soul. Father watched my emotions with deep interest, and was de- 
lighted with the startling and happy effect produced on my mind. We 
passed quickly through the different stages of our progress, till we arrived 
at the fifth spiritual sphere, which is my present home. I am often with 
my friends on earth, and would gladly influence them, and prove my 
identity to them, if they would render themselves receptive to my power. 



110 COMMUNICATIONS FROM THE SPIRIT WORLD. 

528. My present home, in point of beauty, far excels any scene ever 
witnessed by mortal eye. The interior of nature is laid open to the spirit's 
perception, and the hidden treasures of earth are exposed to its view. 
When we desire to be with our friends on earth, we have only to will it, 
and our desire is instantly gratified. We can visit the spheres below, but 
not those above us until we are prepared for admission into them by a 
gradual process of development. 

529. The first spiritual sphere is the abode of those spirits whose desires 
are low and sensuous; they pursue those pleasures which are most con- 
genial to their unrefined and grovelling natures ; but as their moral facul- 
ties become strengthened, they lose their taste for debasing pursuits, and 
rise in the scale of being. The brightness of the halo which envelopes 
the spirit is increased in proportion to its increase of moral and intellectual 
greatness. 

530. Dear Robert, I have looked forward with great pleasure to the 
time when I might be enabled to commune with you. 

531. All knowledge gained by mortals will be of advantage to them in 
the spheres. 

532. Each individual in the spirit world is judged and suffers accord- 
ing to the deeds done in the body. There is no possible escape from the 
legitimate consequences of evil actions. The book of God's judgment is 
the record made on the tablets of the mind, and it may be read by all. 
The hypocrite can remain hypocrite no longer, as he will inevitably 
appear in his true colours; and in this fact, in part, shall his punishment 
consist. 

533. I would say a few words to you concerning the condition of infants. 
The infant spirit ascends directly to the seventh sphere, and is given in 
charge of a guardian spirit, by whom it is cared for and instructed in those 
things which most serve to develope its intellectual powers. It is per- 
mitted occasionally to visit its parents who may be in lower spheres, and 
to descend even to earth with its guardian angel, who often communicates 
for it. 

534. Every individual, at death, is waited on by a congenial spirit, 
who escorts him to his home in that sphere to which his merit entitles 
him. 

535. The object of our present mission to the inhabitants of the earth, 
is to convince millions of doubting mortals of the fact of their immortality ', 
and of the glorious destiny which awaits them beyond the limits of the 
tomb. 

536. It is thought by many of our brothers in the flesh that we will 
impart to them all the knowledge that we possess respecting the mysteries 
of the spheres; but on this point let them be undeceived, for it is utterly 
impossible for them to comprehend all in their present rudimental state. 
Our chief object is to assure them, by unmistakable signs, of the soul's 






COMMUNICATIONS FROM THE SPIRIT WORLD. Ill 

immortality, and the conditions necessary to be observed by them in order 
to obtain a happy future existence. 

537. Notwithstanding the truth of spirit manifestations and spirit 
teachings, there are many persons who will not readily perceive it; their 
minds are so much cramped and distorted by false teachings ; that many 
years shall have elapsed before there can be much improvement in them; 
of such it hath been said, " They would not believe though one should 
arise from the dead." 

538. My brother, I would say a word to you touching your duty in 
regard to the present dispensation. You occupy a prominent and import- 
ant place in the dissemination of this most glorious gospel j your mind 
has ever been desirous of the truth ; a uniform consistency of conduct has 
marked your course through life : pursue, then, the even tenor of your way, 
and let love be the controlling principle of your motives and actions, and 
if reviled, revile not again, but bear all things nobly for the truth's sake, 
and great will be your reward. I would say, moreover, let your reason 
determine the value of our teachings. You are engrossed to some extent 
by the cares and perplexities of earth life ; therefore you cannot so fully 
realize the wondrous joys which await you in yonder peaceful heaven ! 

539. My brother, when the lamp of your earthly existence shall begin 
to burn dimly, and the objects of earth recede from your view, your spirit 
father and sister will be at hand to conduct you into the presence of those 
loved friends who are bound to you by the ties of consanguinity and 
sympathy. Martha. 

My Brother's account of Ms Spiritual Birth. 

540. Dear brother Robert: How Ions; I remained in a state of un- 
consciousness, previous to my spiritual birth, is unknown to me; suffice 
it to say, when the vital cord which bound me to the physical body was 
parted, I experienced a full consciousness of my personality. I enjoyed 
perfect freedom from pain and sickness, and an unwonted degree of strength 
and buoyancy of spirit; sensations of the most exalted character took 
possession of me, and a holy calm pervaded the sanctuary of my soul. 
It was not, however, until I saw my body lying upon the bed, that the 
true nature of my situation flashed across my mind. I shall never forget 
that moment of ecstatic bliss. I felt a sudden and indescribable conscious- 
ness of increased mental and physical power, and my body was most beau- 
tifully and symmetrically formed ; in fact, I beheld myself a perfect and 
immortal man ! I perceived, too, that my step was lighter, freer, and 
more elastic than usual, and my whole system was singularly rejuvenated. 
I knew that I was in eternity, yet I saw that I was upon the earth. As 
my mind became clear, and my vision less obstructed, a radiant spirit, 
whom I had not before noticed, addressed me in these words : "Brother! 
welcome, welcome, to the bright and joyous spirit land, to this blest habi- 



112 COMMUNICATIONS FROM THE SPIRIT WORLD. 

tation for the children of men, to this land of ceaseless progression." 
The spirit having spoken thus, beckoned me away. 

541. Having passed beyond the sphere of earth, we entered the regions 
of perpetual day, where the foot of mortal never trod; where the bril- 
liant flowers were never culled by mortal hands ; where beautiful spirits, 
angelic beings, float in mid air, and sport beside the sparkling fountains ; 
where harmonious voices mingle with the rich tones of golden harps, and 
silver flute-notes ascend to the arching heavens. On our way thither we 
saw many companies of ministering angels passing to and fro on their 
respective missions. Some, who were assembled in groups, talked earnestly 
together upon congenial subjects; while others blended their voices in 
anthems of praise, whose echoes were prolonged far up through the realms 
of space to blend with still more glorious harmonies in spheres above. 
Those celestial beings, though beautiful beyond the conception of finite 
man, were not of the highest order of angels. They belong to that class 
whose mission is to visit the dwellings of men, and to minister unto the 
bereaved and afflicted of earth; to tend the beds of the dying, and to 
whisper rest to the weary and hope to the desponding. 

542. My brother, I might speak to you of the past, but I prefer to 
open the door of the bright and glorious future. Solon said that no one 
should call himself happy before death ; now, although I do not sanction 
this advice of the distinguished sage, I know that there is, comparatively 
speaking, no happiness in the rudimentary state ; no pleasure equal to 
that which awaits the resurrected spirit in those beautiful mansions where 
it shall forever bathe in the eternal sunlight of its Father's love. I can- 
not find words to describe to you the magnificent creations of Him from 
whom all order, beauty, and harmony proceed. 

543. I am surrounded by every thing that can delight the eye, please 
the ear, and gratify the taste. I have every facility for studying all the 
principles in the vast universe of matter. 

544. In the higher spiritual states perfect peace and tranquillity 
reign : no strife mars the harmony of the celestial abodes. 

545. My mission is to instruct spirits in the lower circles, and to 
raise them from their degraded condition. 

546. Every spirit follows those pursuits that are most congenial 
to him. 

547. Every spirit has a sphere of utility, and finds his true position 
on entering the spheres. 

Brother, the years of your external life are drawing to a close. When 
your initial term is finished, you will enter upon an unending series of 
moral and intellectual developments; then you will be fully compensated 
for all that you have endured in the cause of truth on earth. Your pre- 
sent life, remember, is but the prelude to ineffable joys in the world beyond 
the grave. Thank God, your barque is not drifting rudderless and pilot- 



CONVOCATION OF SPIRITS. 113 

less on the great ocean of time. No ! she is well-manned and equipped, 
and pursues her direct course, fearing neither Scylla nor Charybdis. 

Robert, you have acted nobly and fearlessly in defending the great 
cause of humanity. We are watching your movements with great interest. 
Continue to devote your mental energies to the development of spiritual 
facts, and we will aid you when conditions favour. Farewell. 

C W. H. 



CONVOCATION OF SPIRITS. 



Sixty-four Queries addressed to a Convocation of Worthies from the 
Spirit World ; also, the Replies given by them, and confirmed under 
conditions which no mortal could pervert. 

548. Having received many pages of communication from my father, 
sister, brother, and certain other spirit friends, on the subject of the spirit 
world, and having been urged by him and other inhabitants of that world 
to publish the information thus communicated, I represented, at a time 
when this honoured being reported his presence, that I felt a reluctance 
at publishing solely on the authority of my relations ; and requested that 
certain distinguished spirits, who, as I had been told, had attended one of 
my lectures at Boston, should sanction a synopsis of the facts which I had 
learned respecting the spirit world. (409 to 547.) 

549. The propriety of my request being admitted, it was appointed that 
on Monday, the 18th of February, 1855, at nine o'clock, there should be a 
convocation of some of the worthies in question at the dwelling of the 
excellent medium employed. Accordingly, soon after my arrival there, at 
the appointed time, my father reported himself, and the following names 
were spelt out as being present : 

George Washington, W. E. Channing, 

J. Q. Adams, H. K. White, 

Wm. H. Harrison, Isaac Newton, 

A. Jackson, Byron, 

Henry Clay, Martha Washington, 

Benjamin Franklin, Besides relatives and friends. 

550. The queries subjoined were then read successively, pausing, of 
course, for an answer to each in turn. 

551. The answers were given through an instrument analogous to that 
represented by Fig. 1, Plate 4, and described on the page opposite to the 
plate. 

552. Finally, after all the queries had been answered agreeably to the 



114 CONVOCATION OF SPIRITS. 

usual conditions, a confirmation of the whole was given under test condi- 
tions, as explained in the page opposite Plate 4. 

553. Relying on these conditions as competent to secure the issue 
against the control of the medium or that of any other mortal, the ques- 
tion was put, "Have all the answers been correctly communicated?" In 
reply, the index moved so as to point to the word " Yes," and the follow- 
ing address was made at the same time : 

554. Friend, we have heard your questions, and severally affirm that 
we have answered them as recorded by you. 

555. It is to be understood that all the subjoined inquiries were 
answered simply in the affirmative, excepting where a qualified answer 
made more words necessary than the word " Yes," by itself. The queries 
having been previously reduced to writing, the answers were written down 
by me at once. 

556. (1.) Is it true that within a space lying between the earth and 
the lunar orbit there are seven concentric regions, denominated spheres, 
which may be called the country of spirits ; that this country has all 
the features of terrestrial scenery, but with a much greater beauty, even in 
the third sphere, while the beauty of the other four spheres is greater in 
proportion as they are higher ? 

Ans. Yes. 

557. (2.) Is it true that in those regions there are mountains, plains, 
rivers, lakes, brooks, rills, trees, flowers, birds, beasts, and every attribute 
of the most admired portions of this lower sphere ? 

Ans. Yes. 

558. (3.) Is it true that, by the higher spirits, music, poetry, and all 
the sciences and fine arts, are highly and zealously cultivated, and that the 
pleasures of social intercourse are more highly enjoyed than upon earth? 

Ans. Yes. 

559. (4.) Are the narratives of their translation to the spirit world, 
which I have received from my sister, brother, William Wiggins, and 
the spirit Maria, to be relied on as coming from them, and as correct 
in their representations of the usual process of transference to the spi- 
ritual world after death ? 

Ans. Yes. 

500. (5.) How many spheres are there, this world being the first in 
the scries ? 
Ans. Seven. 

561. (6.) How many inhabited by spirits ? 
Ans. Six. 

562. (7.) Are there subdivisions? if so, how many in each sphere? 
Ans. Six. 

563. (8.) Are the subdivisions equidistant ? 
Ans. Yes. 



CONVOCATION OF SPIRITS. 115 

564. (9.) How are they designated? 
Ans. Either as circles or planes. 

565. (10.) Are they concentric with each other and with this globe? 
Ans. Yes. 

566. (11.) At what distance from the terrestrial surface does the lower 
boundary of the second sphere, or first spiritual abode, commence ? 

Ans. Sixty miles. 
• 567. (12.) Are the atmospheres of the spheres more rare in proportion 
as they are more elevated ? 

Ans. Yes. 

568. (13.) Do they increase in beauty as they are higher in the series? 
Aiis. Yes. 

569. (14.) How are they illuminated ? 

Ans. By a peculiar sun within the spiritual spheres. 

570. (15.) Is our sun visible in the spirit world ? 
Ans. No. 

571. (16.) If lighted by a peculiar spiritual sun invisible in our mun- 
dane region, do the rays of that sun consist of undulations of an all-pervad- 
ing ethereal fluid, analogous to that assumed to exist by the undulationists ? 

Ans. Yes. 

572. (17.) Or do they depend upon the last-mentioned fluid for ex- 
istence ? 

Ans. No. 

573. (18.) Are there not peculiar elementary principles appropriate, 
severally, to the spiritual world, and likewise to the material world ? 

Ans. Yes. 

574. (19.) Is it not an error to suppose that any of the ponderable ele- 
ments recognised by chemistry can contribute to the organization of the 
person of an imponderable spirit ? 

Ans. Of course, not without a loss of ponderosity, which involves a loss 
of identity or a transformation. 

575. (20.) Is it not luminiferous matter which causes the effulgence 
of spirits, analogous in its effects to that of luminiferous insects, though 
consisting of a spiritual material entirely different from those which enter 
into the luminiferous matter of insects ? 

Ans. Yes. 

576. (21.) Are spirits in the lowest level of the second sphere destitute 
of effulgence ? 

Ans. Yes. 

577. (22.) Are they absolutely enveloped in a dark halo? 
Ans. Yes. 

578. (23.) Is reformation indicated first by diminished darkness, and 
subsequently by augmented effulgence ? 

Ans. Yes. 



116 CONVOCATION OF SPIRITS. 

579. (24.) Is the sphere of a spirit known by the relative brightness 
or darkness of his halo ? 

Ans. Yes. 

580. (25.) Is the lower circle of the second sphere disagreeable as to 
its scenery ? 

Ans. Yes. 

581. (26.) Is spirit Maria's description of the spheres correct ? (505 
to 523.) 

Ans. Yes. 

582. (27.) Does this feature lessen as the circles are higher ? 
Ans. Yes. 

583. (28.) Do the last-mentioned circles present an aspect less agree- 
able than that of our sphere ? 

Ans. Yes. 

584. (29.) At what point does the scenery become superior to any in 
our world ? 

Ans. In the third sphere. 

585. (30.) What designates the boundaries of the spheres, so as to 
make spirits perceive when they are passing through the partition between 
one and another ? 

Ans. Diversity of impression made upon the spirit. 

586. (31.) What confines a spirit to his proper level, so that none can 
mount above it into a sphere to which he does not belong ? 

Ans. A moral specific gravity, in which the weight is inversely as the 
merit, prevents the spirit from rising above his proper level. 

587. (32.) Are spirits of different densities rarer or more refined in 
constitution as they are higher in rank ? 

Ans. Yes. 

588. (33.) Has the most dense or most undeveloped spirit any weight? 
if not, how are they denser than those who have progressed farther ? 

Ans. They are in the spheres heavy as compared with other spirits, but 
their weight would not influence a scale-beam in this mundane sphere. 

589. (34.) If the lowest have no weight, wherefore are they more com- 
petent to give physical manifestations by moving ponderable bodies ? 

Ans. They do not act by weight, but all spirits, under favourable con- 
ditions and with certain means, possess, in a minute degree, a portion of 
that power possessed to an infinite extent by the Deity, of annulling gra- 
vitation and vis inertiae ; and though they cannot exercise such powers with- 
out the aid of a medium, the medium is to them as an implement in the 
hands of a human being. 

590. (35.) How are such movements produced consistently with the 
law that action and reaction are equal and contrary ? 

Ans. Gravity and vis inertias being neutralized, the phj^sical law of action 
and reaction does not prevail against the spirit volition. 






CONVOCATION OP SPIRITS. 117 

591. (36.) Do spirits employ their limbs in effecting manifestations ? 
Ans. Not necessarily. 

592. (37.) Have spirits a power of creating that which they desire ? 
Ans. Yes. 

593. (38.) Like the genius of Aladdin's lamp, can spirits within their 
sphere create habitations at their bidding? 

Ans. Yes. 

594. (39.) Does this creative power exist in the spirits of each sphere, 
or is it denied, as I have been informed, to those of the second sphere ? 

Ans. It is denied. 

595. (40.) Is this creative power more extensive as the sphere to which 
the spirit belongs is more elevated ? 

Ans. Yes. 

596. (41.) Are the spirits of the third sphere happy ? 
Ans. Yes. 

597. (42.) Does happiness become greater as the rank of the spirit be- 
comes higher ? 

Ans. Yes. 

598. (43.) Do spirits of infants go to the seventh sphere? 
Ans. Yes. 

599. (44.) Does an infant dying before noticing any thing go to that 
sphere ? 

Ans. Yes. 

600. (45.) Does it require care analogous to that given to infants in this 
world ? 

Ans. It is carefully instructed. 

601. (46.) Do infant spirits come down and reside among kindred more 
or less, visiting, as it grows older, those mundane scenes which may com- 
pensate it for its loss of opportunities by premature death ? 

Ans. Yes. 

602. (47.) Does not the inability to communicate with its kindred cause 
it to be unhappy under these circumstances ? 

Ans. It is not rendered unhappy, in consequence of the peculiar manner 
in which such circumstances act upon the spirit mind. 

603. (48.) Do such spirits, as for instance, those going to the other world 
while children, but having attained mature age, say forty, become com- 
panions for their parents and friends in the spheres who may have died 
after their maturity, or is there a too great simplicity or childishness ? 

Ans. In purity and simplicity they are contented to live. 

604. (49.) Is the love of children, who have died very young, as great 
to their parents and relations who remain in this world as if they con- 
tinued to live in their society ? 

Ans. Greater. 

605. (50.) Is there a deference shown to spirits on the same plane 



118 CONVOCATION OF SPIRITS. 

commensurate with their superiority in learning, science, and wis- 
dom? 

Ans. Yes. 

606. (51.) The object of marriage in this world being manifestly the 
perpetuation of the species, consistently with the preservation of refine- 
ment and the welfare of offspring, and there being no such motive in the 
spiritual world, how can there be any motive for any such indissoluble ties? 

Ans. Between spirits joined by matrimony in the spheres there is a 
greater blending of mutual self-love into one common sentiment than in 
any other friendship. 

607. (52.) Have spirits any fluid circulating through an arterial and 
venous system, which is subjected to a respiratory process, analogous to 
that which our blood undergoes ? 

Ans. Yes. 

608. (53.) As spirits are weightless, is not this fluid devoid of weight? 
Ans. Yes. 

609. (54.) Has it any colour ? 
Ans. No. 

610. (55.) Does the gaseous or ethereal matter respired by spirits per- 
vade the mundane sphere ? 

Ans. Yes. 

611. (56.) Do mortals breathe it as a means of sustenance to their 
spiritual organization while encased by this " mortal coil ?" 

Ans. Yes. 

612. (57.) Does it supply the nervous system ? 
Ans. Yes. 

613. (58.) Is it communicated to inferior animals ? 
Ans. Yes. 

614. (59.) Do fishes require atmospheric oxygen while swimming, 
(water consisting of 8 parts in 9 of pure oxygen,) in order to get at the 
spiritual gas associated with the former ? 

Ans. The spiritual gas imperceptibly accompanying atmospheric air is 
especially necessary to fishes. 

615. (60.) Creed is alleged to be productive of no obstruction to as- 
cendency in the spiritual world. 

Ans. Belief, being an involuntary act of the mind, has no merit or cul- 
pability attached to it, excepting so far as it is the consequence or is pro- 
ductive of prejudices ; the advance of a spirit is retarded by these defects. 

616. (61.) As in the spiritual world there is no necessity, desire, or 
passion which spirits can gratify by violence or fraud, on what is virtue 
founded ? Where there is no motive or power to do wrong, where is the 
merit of doing right ? 

Ans. In the spheres, vice is displayed by the endurance of bad passions; 
virtue is manifested by love, purity, and the aspiration for improvement. 



EXPOSITION OF INFORMATION RECEIVED. 119 

617. (62.) As the diversities of human character are clearly the results 
of organization and education, neither of which can be controlled by the 
human beings whose merit or demerit is the inevitable consequence, 
how can there be any culpability ? It is true that a man can act as he 
wills; but is not his will the creature of his passions and reason jointly? 
If his passions be increased, will not reason be less capable of controlling 
them ? and, vice versa, if his passions be enfeebled or his reason strength- 
ened, will not his passions have less sway ? Does it not follow that while 
we must in self-defence resist or restrain those who cannot govern them- 
selves, should we not commiserate all who have the misfortune to be so 
badly constituted ? 

Ans. We are no more able to answer that than you. 

618. (63.) "When a being virtuously constituted is murdered by one of 
the opposite character, who is most an object of commiseration ? which is 
most favoured as a creature of G-od ? Is not the difference between these 
beings analogous to that between the dog and the wolf? Both creatures 
of God — one is to be extirpated, the other cherished, as an inevitable con- 
sequence of the laws of creation ? 

Ans. The victim is most favoured. 

619. (64.) Has not the analogy between a wicked or a savage man, and 
one who has the advantage of a good organization and education, a better 
exemplification in the case of a wild dog, and one brought up by a kind 
master, since the wild dog is reclaimable, may be reformed, and so may the 
bad or savage man. Hence, in the spheres, is not punishment or restraint 
made with a view to reformation rather than as a retribution for inevitable 
defects ? 

Ans. Correct. 



EXPOSITION OF THE INFORMATION RECEIVED FROM THE SPIRIT 

WORLD. 

620. From the information conveyed by communications submitted in 
the preceding pages, as well as others, it appears that there are seven spheres 
recognised in the spirit world. The terrestrial abode forms the first or 
rudimental sphere. 

621. At the distance of about sixty miles from the terrestrial surface, 
the spirit world commences. It consists of six bands or zones, designated 
as spheres, surrounding the earth, so as to have one common centre with 
it and with each other. An idea of these rings may be formed from that 
of the planet Saturn, excepting that they are comparatively much nearer 
to their planet, and that they have their broad surfaces parallel to the 
planet, and at right angles to the ecliptic, instead of being like Saturn's 
rings, so arranged that their surfaces are parallel to the plane in which his. 
ecliptic exists. 



120 EXPOSITION OF INFORMATION RECEIVED 

622. Supposing the earth to be represented by a globe of thirteen and 
a half inches in diameter, the lower surface of the lowest of the spiritual 
spheres, if represented in due proportion to the actual distance from the 
earth, would be only one-tenth of an inch from the terrestrial surface. 
The bands observed over the regions in the planet Jupiter which cor- 
respond with our tropical regions, agree very well in relative position with 
those which are assigned to our spiritual spheres. They are probably the 
spiritual spheres of that planet. 

It having struck me as possible that these bands might be due to spi- 
ritual spheres appertaining to Jupiter, I inquired of the spirits; their 
reply was confirmatory. 

623. The objection naturally occurs that ours are invisible to us; yet 
we know that light may be polarized in passing through transparent masses 
so as to produce effects in one case which it does not in others when not 
so polarized. It would have to pass through the spheres of Jupiter, and 
return through them again. This light, twice subjected to the ordeal of 
passing through the spirit world, when contrasted with that which goes and 
returns without any such ordeal, may undergo a change of a nature to 
produce an effect upon the eye, when, in the absence of this contrast, no 
visual change should be perceptible. 

624. I am aware that it has been alleged that the bands do not appear 
always to occupy the same boundaries, and at times appear separated or 
more unequally distributed than at others. This may be due in part to 
actual changes which the spiritual essence may undergo as to its relative 
position, or optical delusions, if not deviations, resulting from the suscepti- 
bility of polarizing causes. 

625. Possibly some peculiarity in the reflecting surface of the planet 
may be productive of such polarizing variations in the state of the light as 
to cause a difference sufficient for detection. 

626. Alum, transparent to the rays of light, intercepts nearly the whole 
of the rays of heat. Opaque black glass intercepts the rays of light 
entirely, those of heat but partially. 

627. Rock salt, a substance analogous to alum, intercepts radiant heat 
only to a very small extent. 

628. When the rays of the setting sun fall upon the glass of windows, 
we see one portion reflected with great effulgence, yet another goes 
through the glass. The last-mentioned portion of the rays received on a 
second pane are reflected, while those which were reflected will pass through 
another pane without reflection. 

629. This may demonstrate that the conditions requisite to the per- 
meability of media by rays is affected by diversities of intestinal arrange- 
ments which are inscrutable to us. 

630. The interval between the lower boundaries of the first spiritual sphere 
and the second is estimated at thirty miles as a maximum, but this interval 






FROM THE SPIRIT WORLD. 121 

is represented to be less, as the spheres between which it may exist are 
more elevated or remote from the terrestrial centre. 

631. Each sphere is divided into six " circles" or plains. More pro- 
perly these may be described as concentric zones, occupying each about 
one-sixth of the space comprised within the boundaries of the sphere. There 
being six subdivisions to each of the six spheres, in all there must be 
thirty-six gradations. 

632. These boundaries are not marked by any visible partition, but 
spirits have in this respect a peculiar sense, which makes them feel when 
they are passing the boundaries of one sphere in order to get to the 
next. 

633. This allegation of the existence of an invisible spirit world within 
the clear azure space intervening between the surface of this globe and 
the lunar orbit may startle the reader ; and yet this idea may have been 
presented by Scripture to the same mind, without awakening skepticism. 
It was urged by a spirit friend — Is it more wonderful that you should find 
our habitations invisible, than that we are invisible ? 

634. It is plain that between the lowest degrees of vice, ignorance, and 
folly, and the highest degrees of virtue, learning, and wisdom, there are 
many gradations. When we are translated to the spheres, we take a rank 
proportional to our merit, which seems to be there intuitively susceptible 
of estimation by the law above alluded to, of the grossness being greater 
as the character is more imperfect. Both the spirits and spheres are 
represented as having a gradation in constitutional refinement, so that the 
sphere to which a spirit belongs is intuitively manifest. Rank is deter- 
mined by a sort of moral specific gravity, in which merit is inversely as 
weight. Another means of distinction is a circumambient halo by which 
every spirit is accompanied, which passes from a darkness to effulgency 
as the spirit belongs to a higher plane. Even mortals are alleged to be 
surrounded with a halo visible to spirits, although not to themselves. 
Intuitively, from the extent and nature of this halo, spirits perceive the 
sphere to which any mundane being belongs. The effulgence of the higher 
spirits is represented as splendid. As soon as emancipated from their cor- 
poreal tenement, spirits enter the spheres, and are entitled to a station 
higher in direct proportion to their morality, wisdom, knowledge, and 
intellectual refinement. 

635. The first spiritual sphere, or the second in the whole series, is as 
large as all the other five above it. This is the hell or Hades of the spi- 
rit world, where all sensual, malevolent, selfish beings reside. The next 
sphere above this, or the third in the whole series, is the habitation of all 
well-meaning persons, however bigoted, fanatical, or ignorant. Here they 
are tolerably happy. 

. 636. In proportion as spirits improve in purity, benevolence, and wisdom, 
they ascend. They may ascend as love-spirits, in consequence of the two 






122 EXPOSITION OF INFORMATION RECEIVED 

first-mentioned attributes; but cannot go up on account of wisdom alone. 
A knave, however wise, cannot advance in the spheres. There are, in 
fact, two modes of ascent — love, so called, and love and wisdom united. 
Those who go up in love are called foye-spirits ; those who unite both 
qualifications are called wisdom-spirits. A feminine spirit, who had been 
remarkable for her disinterested devotion to her relatives and friends, 
ascended almost forthwith to the fifth sphere. My friend W. W. had an 
ascent equally rapid to the same sphere. Yet another spirit, who was 
fully as free from vice as either of those above alluded to, took many years 
to ascend in wisdom to the fifth sphere, not being satisfied to rise unless 
accompanied by the attributes of wisdom, as well as love. Spirit B. 
alleged that because he was a free-thinker he went up more quickly than 
another spirit, A. A., being questioned, admitted that B. had got on 
more speedily, in consequence of superior liberality. 

637. Washington is in the seventh sphere. 

638. In the spheres, diversity of creed has no influence, excepting so 
far as its adoption indicates badness of heart and narrowness of mind, and 
has been of a nature to injure the moral and intellectual character. 

639. Degradation ensues as an inevitable consequence of vice, and as 
the means of reform, not as vindictive punishment. Grod is represented 
as all love, and is never named without the most zealous devotion. Spirits 
in any sphere can descend into any sphere below that to which they be- 
long, but cannot ascend above this sphere. They are surrounded by a 
halo, which is brighter in proportion as their sphere is higher. They have 
an intuitive power of judging of each other and of mortals. Attachments 
originating in this life are strengthened, while hatred passes away. The 
spirits in the upper spheres have ''ineffable' happiness. The sufferings 
of those below are negative, rather than positive. They are made to 
feel shame at a degradation which is rendered intuitively evident to 
themselves and all other spirits. But all are capable of improvement, 
so as to have elevation and happiness within their reach sooner or 
later. The higher spirits are always ready to assist sinners by kind 
admonition. (92.) 

640. My brother alleges himself to hold the office of a teacher. By 
teachers, spirits fresh from this world, called the "rudimental sphere," are 
examined to determine their rank. 

641. Spirits are carried along with our globe by their moral affections 
and affinity, which upon them acts as gravitation upon material bodies. 
They arc just where they wish themselves to be, as they move in obedience 
to their moral impulses or aspirations, not having a gross, material body 
to carry along with them. 

642. Spirits of the higher spheres control more or less those below 
them in station, who are sent by them to impress mortals virtuously. 
Spirits are not allowed to interpose diroctly, so as to alter the course of 



FROM THE SPIRIT WORLD. 123 

events upon earth. They are not allowed to aid in any measure to obtain 
wealth. 

643. Blessed spirits are endowed with a power competent to the grati- 
fication of every rational want. They enjoy, as I am authorized to say by 
the convocation of spirits to whom allusion has been made, a power like 
that ascribed to the genius of Aladdin's lamp. (593.) 

644. There is nothing of the nature of marketable property in the spirit 
world, since every inhabitant above the second sphere, or Hades, has as 
much as he wants, and needs no more to purchase the requisites for his 
enjoyment or subsistence, than we need to buy air to breathe. 

645. It ought also to be explained that after spirits reach the highest 
plain or circle of the seventh sphere, they are represented as being entitled 
to enter the supernal heaven, taking place among the ministering angels 
of the Deity. 

646. Whether the connubial tie endures or not, is optional. Hence 
those who have not found their matrimonial connection a source of happi- 
ness in this world, are at liberty to seek a new hymeneal union in the 
spirit world. Where there have been a plurality of husbands or wives, 
those unite who find themselves happy in doing so. But, as if to indemnify 
mortals for the crosses in marriage or in love, or for the dreariness of mun- 
dane celibacy, all are destined in the spheres to find a counterpart with 
whom they may be happy, there being peculiarly ardent pleasurable emo- 
tions attached to the connubial union in the spheres which mortals can- 
not understand. 

647. Infants grow as they would have done upon earth, nearly. They 
are nursed and educated, and on account of their higher purity have, in 
this point of view, as much elevation as their relatives who attain great 
worldly pre-eminence. 

648. The alleged motives for our existence in this rudimental sphere, 
is the necessity of contrast to enable us to appreciate the immunity from 
suffering of the higher spheres. Infants in this respect are at a disadvan- 
tage ; but being unable to appreciate their deficiency, do not grieve there- 
for. " Where ignorance is bliss, 'twere folly to be wise." 

649. Allusion has already been made to the condition of those who 
have departed from this world during infancy, or prior to maturity. A let- 
ter from one of my sons who died when five months old has been intro- 
duced into this work, (470.) The change which ensues on spiritual birth 
has been described. (488.) 

650. Among the most wonderful facts narrated by my spirit father, 
and sanctioned by the convocation of spirits, is the existence of a spiritual 
sun concentric with ours, and yet emitting independent rays for the spirit 
world, not for our world ; while the rays of our sun do not reach the 
world above mentioned. 

651. Further, the fact that spirits respire a vital fluid inscrutable to our 



124 exposition or INFORMATION received 

chemists, although it coexists everywhere with oxygen, and furnishes our 
spirits, while encased in the flesh, with an appropriate spiritual nourish- 
ment. 

652. Thus is there another world, existing concentrically and in some 
degree associated with ours, which is of infinitely greater importance to 
our enduring existence than that wherein we now abide. 

653. After I had written the preceding exposition of the knowledge 
imparted to me of the spirit world, I solicited an intercommunion with 
Washington, to submit the summary for his sanction. Accordingly, he 
was ushered into my presence by a reliable spirit, and my exposition, and 
the pages contrasting the heaven of Spiritualism with that of Scripture, 
were read, and received his sanction under test conditions. (See Plate 4.) 

654. In this, my first interview, I premised that I wished to let him 
know that I had always been one of his most devoted political advocates, 
having always styled myself a Washington Federalist, and that I had as 
early as 1812 embodied my sentiments in some verses. He said he was 
aware that such verses were written by me, but would wish me to repeat 
them. I obeyed his request. They are as follows : 

655. Hail glorious day, which gavo TV ashington birth, 

To Columbia and liberty dear, 
"When a guardian angel descended on earth 
To shed blessings o'er many a year. 

Though heroes and statesmen, by glory enshrined, 

May be seen in the temple of fame, 
No hero or statesman unblemished we find, 

Unless under Washington's name. 

TVealth, titles, and power, were by him ever spurn'd, 

Of heroes too often the aim ; 
From a king or his favours indignant he turn'd, 

Only feeling his country's high claim. 

To this ever true, in her trouble's dark night, 

Intent on her welfare alone, 
Against her proud tyrants, he urged the dread fight, 

Till he forced them her freedom to own. 

Next in France a strange demon uplifted its head, 

All the nations of earth to bewray, 
And into its snares would Columbia have led, 

Had not Washington warn'd her to stay. 

Best and wisest of men ! when counsell'd by thee, 

Could thy people their treasure withhold ? 
When ruled by another, then could they agree 

To lavish their millions untold? 

By Genet insulted, by slander aggrieved, 

If thy wrongs unrovenged could remain, 
For denouncing the men uhom false he believed, 

By a mob could thy Lingan be slain ? 



APOLOGY FOR MY CONVERSION. 125 

Can the voice of the country for "whom he had bled, 

E'er sanction a murder so base, 
Or the tear-drops of millions, piously shed, 

The deep stain from our annals efface ? 

656. As soon as the last words in the preceding verses were recited, I 
was thrilled by the following effusion : 

657. My Friend : How my heart swells with grateful emotion, at hearing 
that beautiful effusion from your lips ! Yes, my friend, I strove while on 
earth, to carry out the impressions which were made on my mind by supe- 
rior intelligences, and if I failed, my countrymen will bear testimony. 

658. Your noble father is a friend of mine, and I feel a love for you 
commensurate with his worth. He is foremost in the ranks of spiritual 
intelligences, and ready to act when duty calls. 

659. My friend, I sympathize with you in your arduous undertaking ; 
but let me assure you that your reward will be greater than the suffering 
you have endured. Yes, most nobly you have fought against error; and 
you will yet place the banner of freedom high upon the battlement of 
truth. Farewell, noble scion of a noble man ! 

Geo. Washington. 



APOLOGY FOR MY CONVERSION. 

Apology for my change of opinion and belief in the existence and agency 

of Spirits. 

660. I do not conceive that in my change of opinion I have been in- 
volved in any inconsistency of principle. It always appeared to me that 
in explaining the planetary movements, after arriving at the Newtonian 
boundary made by momentum and gravitation, there could be no alterna- 
tive between appealing to the spiritual power of God, or resorting to athe- 
ism. An appeal to the power of God has always been my choice; never- 
theless holding that wondrous power to be of a nature wholly unintelligible 
to finite man. (57 to 87.) 

661. Confining the range of my philosophy to the laws of motion, mag- 
nificently illustrated by the innumerable solar systems, but no less opera- 
tive in every minute mechanical movement, I hold that I could only come 
to the same conclusion as Faraday, that if tables when associated with hu- 
man beings moved, it must in some way be due to those beings, since, 
agreeably to all experience of the laws of matter in the material world, 
inanimate bodies cannot originate motion. But as when the planetary 
motions are considered, any hypothesis fails which does not account for 
the rationality of the result, and therefore involves the agency not only 
of a powerful but a rational cause; so the manifestations of Spiritualism, 



126 APOLOGY FOR MY CONVERSION. 

involving both reason and power, might consistently justify me in looking 
for agents endowed with the reason and power manifested by the pheno- 
mena. This power beiDg invisible and imponderable, and at the same 
time rational, there was no alternative but to consider it as spiritual, no 
less than that to which planetary motion is due. In its potentiality the 
power thus manifested might be extremely minute as compared with the 
potentiality of the Creator ; still it had to be of the same spiritual nature. 

662. It has not appeared unreasonable to infer that the soul in assum- 
ing the spirit form should acquire a power of which material beings are 
destitute, and of which they can only conceive an idea from its necessity 
to the operations of God. Parting with its material attributes, were the 
soul not to acquire others, even if it could exist, it would be perfectly 
helpless. Hence, in becoming an immaterial spirit, it must acquire powers 
indispensable and appropriate to that state of existence. 

663. Since we know that the animal frame for the most part after death, 
on the exposure to the air, warmth, and moisture, returns to the atmo- 
sphere whence it is mainly derived, it follows that on undergoing that awful 
change the soul must take the spirit form, unless it perish with its mate- 
rial tenement. So far, then, all who believe in the immortality of the 
soul, must concur with spiritualists that on dying we become spirits. 

664. It will then be admitted by all who believe in the immortality of 
the soul that, as for every mortal that dies a spirit is born, innumerable 
spirits must exist. Is it not then reasonable to consider them as agents in 
producing phenomena which can only be ascribed to invisible, imponder- 
able, rational, and affectionate beings, especially when they themselves 
sanction this inference by word and deed ? 

665. Were a tyrant to enclose a human being while alive within a cast- 
iron vessel, the aperture through which the introduction should be made 
being closed by a stopple soldered in air-tight, all the ponderable elements 
of the coporeal body would be retained ; but can any one who believes the 
soul to survive the body, think that it would remain included in that ves- 
sel so long as it should endure ? Cast-iron coats itself with a carbonated 
peroxide, vulgarly called rust, and then undergoes no farther change ; so 
that the corporeal elements might be retained to an infinite time. But 
could the soul be thus imprisoned, perhaps to eternity ? Could the tyranny 
of a man thus imprison an immortal soul ? Does it not follow that the 
soul would not be confined by the air-tight and apparently impenetrable 
metallic vessel ? 

Invisibility of the Soul. 

666. The invisibility of the soul in leaving the body, must be ad- 
mitted, since, however the dying may be surrounded by their friends and 
nurses, and vigilantly guarded after death by watches, as customary with 
many, the soul is not seen to leave the body. It must, therefore, be in- 



APOLOGY FOR MY CONVERSION. 127 

visible, and capable of permeating cast-iron or any other material within 
which, while alive, an immortal being might be enclosed air-tight. 



On the Whereabout of Heaven. 

667. The qualities of invisibility and penetrative power being necessa- 
rily conceded to the soul, is it unreasonable to extend this attribute to its 
habitation in the skies : to the country of spirits ? 

668. In communicating with a friendly spirit, I adverted to the diffi- 
culty of inducing people to conceive that in the clear azure space existing 
between the earth and moon, there should be scenery like ours, with plains, 
hills, mountains, valleys, rivers, lakes, seas, and every variety of edifice in 
greater perfection than upon earth. " You do not see us," said my friend; 
" then why should you wonder at not seeing our world ?" 

669. It is quite evident that no such obstacle stood in the way of belief 
in the existence of heaven among the Jews, as it is constantly referred to 
as being above; Noah's deluge came through the windows of heaven; and 
this idea has been sustained in the language of Christ, as well as of the 
Hebrew prophets. 

670. Elijah is represented as having visibly ascended to heaven. That 
the vicinity and invisibility of heaven are not at war with Scripture, is 
alleged in a recent work by the Rev. Mr. Harbaugh of the German Re- 
formed Church, of Lancaster, Pennsylvania. He quotes approvingly a 
passage in a work, entitled "Physicial Theory of Another Life/' by Taylor, 
which I subjoin : 

671. Taylor suggests — " That within the space occupied by the visible 
and ponderable universe, and on all sides of us, there is existing and 
moving another element, fraught with another species of life, corporeal 
indeed, and various in its orders, but not open to the cognizance of those 
who are confined to the conditions of animal organization, not to be seen 
nor heard, nor to be felt by man." "Our present conjecture," remarks 
the author in another place, "reaches to the extent of supposing that 
within the space encircled by the sidereal revolutions, there exists and moves 
a second universe, not less real than the one we are at present conversant 
with : a universe elaborate in structure, and replete with life; life agitated 
with momentous interests, and perhaps by frivolous interests ; a universe 
conscious perhaps of the material spheres, or unconscious of them, and 
firmly believing (as we do) itself to be the only reality. Our planets in 
their sweep do not perforate the structure of this invisible creation ; our 
suns do not scorch its plains : for the two collateral systems are not con- 
nected by any active affinities." 

672. This would bring "the things which arc not seen/' indeed, near 
to and around us. To enter the other world would not be so much a 
removal in space, as just to be made loose from, or to become insensible to, 



128 APOLOGY FOR MY CONVERSION. 

the conditions of this life. Death will be only the destruction or disap- 
pearance of human and earthly affinities ; and directly we shall be surrounded 
by affinities adapted to our new state of existence, and shall find for our- 
selves a congenial home in and around our present habitation. 

673. Much is argued in favour of this theory. It is said in no plaje 
to interfere with Scripture, but rather to be countenanced by incidental 
hints and allusions. It is said to be made highly probable by the known 
truths of physical science. An unseen world, in all respects material, 
inhabited by corporeal beings, it is said, is possible. There are material 
elements which are not cognizable to any of our senses except by a round 
of research and experiment, and then only in their remote effects, as, for 
instance, electricity. The atmosphere also, and light, are material, and 
yet so subtle as almost entirely to evade our unassisted observation ; and 
may there not be still others as yet to us unknown ? We are related to, 
and become acquainted with, the external world by the medium of the five 
senses ) but who will say that there are not other senses hidden in possi- 
bility in our nature which may by means of other affinities communicate 
with a world far more refined in its constitution, with which we cannot 
now come in contact? Science has discovered living animalculse in the 
solidest substances ; ' the air we breathe and the water we drink are the 
homes of myriads of beings, and though unseen by the naked eye, these 
elements are swarming with miniature life ! It seems to be God's motto, 
"31ultum in parvo" — life in life, world in world, universe in universe ! 
"With these known facts in science before us, may we not, it is asked, con- 
sider the above theory probable ? 

674. It is further supposed that this invisible world around us is the 
after stage of the present life ; and as it is a stage of being in all respects 
superior to this, it may be that its inhabitants have a knowledge of us, 
though we have not of them, just as we are acquainted with grades of 
animalcule life beneath us, when it can hardly be supposed that they know 
any thing of our existence. Hence, too, in some exceptive cases it may 
be possible for them to break through the veil of separation, and appear 
in various ways unto men on the platform of human life. Then we are 
indeed " surrounded by a cloud of witnesses," who stand around, or bend 
over us, and look with deep interest upon the struggle of life, and when 
they see it unequal in the case of the saints, they break through in their 
ardour, and become ministering spirits to those who are heirs of eternal 
life. 

675. It is also supposed that these beings in the world unseen may 
have capacities to communicate with the remotest inhabitants of God's 
universe. The facilities of communication may be so great in these ethereal 
climes, that space is annihilated, and the different hosts of intelligences in 
the wide universe may commune with each other and God as one family 
in their " Father's house." 



APOLOGY EOR MY CONVERSION. 129 

676. There is a surprising degree of coincidence between the specula- 
tions comprised in this quotation, and the accounts which I have received 
respecting the spirit world from some of those occupying an elevated 
grade therein. It has been observed above that if the soul be immortal, 
it cannot be imagined to remain in the grave, since the greater part of 
the human organization in hot weather escapes through putrefaction, as 
vapour or gas. Hence the endurance of the soul after death involves 
spiritual existence. We must, therefore, on dying, take an invisible spi- 
ritual form. 

677. Believers in revelation stare incredulously when mention is made 
of a spirit, as if its existence were an impossibility; yet it has been shown, 
that according to orthodoxy, death extricating the soul from the body, it 
must forthwith commence its spiritual life. The existence of spirits being 
thus established, that they should communicate with us would be more 
probable than that they should not, excepting that it has not been hereto- 
fore generally known to take place. But spirits allege that the manifesta- 
tions which have been taking place for some years have been the result 
of efforts especially made by a delegation of philanthropic spirits, to break 
through the partition which has so long prevented the communication to 
mortals of a correct knowledge of the existence of the human soul after 
death, and the requisites to the attainment of celestial happiness. 

678. The accomplishment of this object is a step in the progressive ad- 
vancement and the means of improvement possessed by the celestial world, 
analogous to the invention of printing or of the telegraph in the mundane 
sphere. 

679. The management is intrusted to advanced spirits acquainted with 
the affairs of both worlds. Agreeably to Scripture, heaven is above, 
over our heads ; to prevent the Tower of Babel from reaching it, a confu- 
sion of tongues was ordained. The second commandment speaks of hea- 
ven above and earth beneath. Christ " descended into hell," according to 
the apostles' creed ; of course, hell is below- a Whosoever calls his brother 
a fool, is in danger of hell-fire " That hell and fire should be thus associated 
is therefore consistent with the observations of geologists, who infer that 
the interior of the earth consists of ignited matter of which volcanoes are 
the safety-tubes, however inconsistent with reason to suppose immortal 
souls to be broiling therein. 

680. But enlightened Christians do not, I believe, locate hell within 
this earth, nor call in fire to aid in their conceptions of it. Evidently, the 
more rational idea of the future abode of souls is that of its being above 
every point on the earth's surface, and equidistant therefrom. This would 
involve that of a space concentric with the earth, and which falls in with 
the idea of that comprising the spheres of Spiritualism. 

681. If we leave this earth, in order to imagine any location beyond 
the range of astronomical bodies, it would place the locality at a distance, 



130 APOLOGY FOR MY CONVERSION. 

according to Herschel, requiring nineteen hundred thousand years for 
souls to travel, moving with the velocity of light, two hundred thousand 
miles in a second. In one of my lectures, in 1842, I suggested that hea- 
ven might be situated at that central space about which all the constella- 
tions of the universe have been supposed to revolve. 

682. But if we infer a general place of reception for souls, then in that 
celestial emporium every soul from all the myriads of planets, of all the 
solar systems in the universe, must congregate. Far more rational does it 
not seem that our heaven should be associated with our own planet, in the 
welfare, the past history, and future prospects of which the souls who were 
born upon it, must take pre-eminent interest ? 

683. The separation of any heaven into spheres seems inevitable, since 
the association of spirits according to their virtue and intellectual acquire- 
ments and capacity seems indispensable to harmony and happiness. Thus 
the more virtuous, wise, and cultivated spirits are, the higher their spheres 
of existence. 

684. Let any person contemplate the information respecting the spirit 
world given in the preceding pages, in the communications from my spirit 
relations and others, and then say whether, in receiving them as true, any 
believer in immortality, as vaguely portrayed in the gospel, will not make 
a beneficial exchange. 

685. How can any person become a spiritualist without forthwith find- 
ing an irresistible impulse to conduct himself in this world, so as to acquire 
eminence in the next ? For what are we all working ? is it not for hap- 
piness, "our being's end and aim/' the difference being only in the mode 
by which it is sought ? By some it is through the good of others as well 
as of themselves; yet too many seek it without regard to that portion of 
their fellow-creatures whom they may deem it their interest to oppress, de- 
ceive, cheat, or rob. 

686. But even these will perceive how much better it will be to pursue 
the opposite course, since every wrong done by them here, will have to be 
expiated by a proportionate penance in the spirit world. 

687. By every good action resulting from the wish to do as we would 
be done by, we advance a step higher in that heavenly stairway by which 
we may ultimately reach the supernal heaven, and become ministering an- 
gels of God. 

688. But even during our ascending progression, we shall pass through 
a succession of stages wherein every intellectual, social, and amiable pro- 
pensity of our nature will be gratified. 

689. In justice to myself, and to give more weight to the inferences 
drawn from my laborious investigations, I will subjoin the correspondence 
between Mr. Holcomb and myself, which succeeded the receipt of the let- 
ter which has been introduced in the commencement of my narrative, (128.) 
So far as my judgment goes, there never was a letter written of which the 



APOLOGY TOR MY CONVERSION. 131 

facts or inferences are more correct; yet it appears that so late as the 8th 
of February I was still a doubter. The tenor of the correspondence will 
show that if I was conquered, I did not yield the ground undisputed, and 
was vanquished only by facts and reasons which, when understood or ad- 
mitted, must produce in others the conviction which they created in me. 
If I was the victim of an intellectual epidemic, my mental constitution 
did not yield at once to the miasma. It took some three months to in- 
clude me among its victims. 

Philadelphia, January 14, 1854. 

690. Dear Sir : — Your letter of the 17th of November met my eye as 
I was this morning looking over a file of letters. I am led to write, there- 
fore, that in consequence of your suggestion, and those of others, I have 
been giving my attention to the phenomena to which you alluded. When 
I come to any conclusion, I will write again. 

691. I still concur with Faraday, and have seen nothing to make me 
believe in the spiritual manifestations. Yet I am not surprised that the 
latter should be believed in by those who have that belief, as there are phe- 
nomena which I cannot explain yet, any more than many which I have 
seen resulting from jugglery. The converts are, however, such wor- 
thy persons, that I cannot bring myself to suspect them of deception. I 
think you must be mistaken as respects a table moving when left to itself 
entirely. The circumstances for producing this phenomena have been 
repeatedly made favourable by the mediums in my presence, but excepting 
in one instance, when it was within reach of the feet, no motion ensued. 

692. It would, indeed, be a glorious mercy if Grod would give us some 
evidence, which should settle the religious opinions of mankind. 

Robert Hare. 

Sottthwick, Mass., Feb. 3d, 1854. 

693. Dear Sir : I wish, however, to say something in regard to the 
subject-matter of your letter. You say you are not surprised at the belief 
of many in Spiritualism, as there are phenomena which you cannot ex- 
plain. You also say that you think I must be mistaken " as respects a 
table moving v:\en left to itself entirely." I do not think a table would 
move if left to itself entirely, since matter cannot put itself into motion. 
The great question is, What is the power that makes the table move ? You 
think it is muscular, and I am certain that it is something else. When 
I am looking at the sun in a clear sky, I know that it shines. No argu- 
ment would have any influence to make me doubt the evidence of my 
senses. There has, no doubt, been a great deal of jugglery in the world, 
but shall I doubt the evidence of my senses on that account? How shall 
we prove any thing in a court of justice, if the evidence of our senses is 
not to be relied upon ? While I am looking at a table, it moves, and I 



132 APOLOGY FOR MY CONVERSION. ' 

have the same evidence that no body touches it, that I have that it moves. 
I see the table tilt up, and poise itself on two of its four legs, and then on 
the other two, and finally it wholly rises from the floor, and seems to float 
in the air without any visible support whatever ; all this time there are no 
persons within six feet of it. In a letter of N. P. Talmadge, published in 
the Tribune of May 27th last, he gives an account of his seeing tables 
move when nothing visible touched them. I mention Tiim, because I sup- 
pose his character and standing would be likely to have weight with you. 
It would, however, be very easy to mention a very great many cases, proved 
by testimony that would be conclusive in any court of justice. I supposed 
that it was too late in the day to doubt facts of this character, as they are 
taking place in numerous places in this country and also in Europe. I 
suppose this is the reason why Faraday's explanation has availed so little 
to check Spiritualism in England or France. 

694. I believe Henry Grordon resides now in Philadelphia. I have no 
doubt you can sec such things for yourself in his presence by attending a 
few times. Our judge of probate, who lives a few miles from me, told 
me a few days ago that a young lady of his acquaintance put her hands 
upon a table and it moved. He then took hold of the table to prevent 
the motion, but he had not strength to do it. The table would slide on 
the floor, notwithstanding his utmost efforts to prevent it. Now it is per- 
fectly idle to say that the youug lady unconsciously exerted such a power. 
The judge ridicules the idea of Its being caused by spirits. He says that it 
is electricity. You are too well acquainted with the laws of electricity to 
believe that under such circumstances it can produce any such feats. I 
know of a case, in Springfield City, in which four respectable merchants, 
with whom I am acquainted, testify that a large table, with two of them on 
it, moved around the room. In that instance the medium's hands were on 
the table. But who can believe that such a force could be exerted without 
the movers being conscious of it. There are cases enough of the same 
description to fill a volume. 

G95. There is another phase of this matter that is worthy of attention, 
and that is the intelligence connected with it. You mention cases where 
the answers were not correct. Thousands of such cases might be fur- 
nished. In the presence of some of the mediums, almost all the answers 
will be false ; while in the presence of others, it will be very rare that a 
wrong answer is given. Some of the answers being wrong does not prove 
that there is no intelligence connected with it. In the presence of a good 
medium, a question asked mentally is answered as readily and as correctly 
as when asked vocally. I do not depend on the testimony of others for 
this. I have found it to be true in my own experience. In the presence 
of some mediums, mental questions are not answered. The foregoing are 
facts that are well settled if evidence can settle any thing. To say that 
we are dupes and fools, decides nothing. I suppose that I can examine a 



APOLOGY FOR MY CONVERSION. 133 

matter as carefully and intricately as most men, and I know I am not de- 
ceived about the facts. But the cause is quite another matter. 

696. I suppose you are acquainted with the various and conflicting 
explanations that have been given. They all appear to my mind perfectly 
absurd and incredible, and no two of them agree. Rev. Dr. Beecher was 
appointed by his association to examine and report. He did so, and de- 
cides that the communications are from the spirits of the dead, but from 
the evil or unblest portion of them. If it is from spirits, there is as much 
evidence that some of them are good, as that others are evil. 

697. I must close. I did not expect an answer, but was glad to hear 
from you, and if you make any important discovery, I should be glad to 
hear from you again ; I am not settled in my mind respecting the cause 
of these strange phenomena. I agree with you heartily in your last remark 
in your letter, that " it would indeed be a glorious mercy if God would give 
us some evidence which should settle the religious opinions of mankind. ;; 

Yours, very respectfully, 

Amasa Holcomb. 

In reply to the preceding, so much of a letter from the Author as relates 
to Spiritualism, 

Philadelphia, February 8, 1854. 

698. You believe fully that tables move without contact, because you 
have seen them move; I am skeptical, because I have never seen them move 
without human contact, although I have been at several circles. 

699. You have been much more lucky than I have been as to the ma- 
nifestations, whether mechanical or mental. 

700. I shall lose no opportunity of making further observations. I 
have no clue to find Gordon. You ought to give me his address, and 
communicate all you know respecting him. 

Robt. Hare. 

Southwick, February 20, 1854. 

701. Dear Sir: Your letter of February 8th is before me. You did not 
say whether you believed in the soul's immortality or not ! This is the 
most important of all questions to me, and how is it to be settled ? If 
the Bible is not to be depended upon, and we have no communications 
from the spirit world, what evidence have we of our immortality ? I have 
been greatly afflicted with doubts upon this subject. It has exceeded all 
other afflictions that I have met with. You will of course see at once 
how desirous I am that these apparent communications should prove to be 
in reality from the spirit world, as that would settle the question. I seize 
upon every thing that seems to have a bearing upon the question of im- 
mortality, and I confess that I have strong hopes that Spiritualism, as it is 
termed, will settle this question. If it be true that there is physical force 



134 APOLOGY FOR MY CONVERSION. 

and intelligence, neither of which proceed from the medium, how is it to 
be explained ? You doubt these two ; but I am as well assured of them 
as I can be of any thing. 

702. If spirits communicate, it is certain that some of them deceive. 
It would appear that there are all sorts of characters, the same as there 
are in this world. If you should become satisfied of the two facts that I 
mentioned, I should like to have you and other men of science try your 
skill at explanation. 

703. I will relate what took place at the first sitting that I ever 
attended. It was in Boston, and I went as a perfect stranger. Before 
the sitting commenced, and but few had collected, a strolling musician 
came along and commenced playing at the door, and every tune played at 
the door was beaten or rapped on the table. The medium was in the 
room ; I saw her walk up to the table and lay her hand on it, and then 
walk away, but it made no difference with the raps on the table ; they con- 
tinued, without any person near it, as long as the tunes were played at 
the door. When it came my turn to question, I asked, Are any of my 
relatives present ? Ans. Yes. "Will you rap at each letter of your name, 
if the alphabet is called over. Ans. Yes ! The alphabet was called, and 
there was a rap at A, one at L, one at F, one at R, one at E, and one at 
D, — Alfred : a son that died at the age of twenty-two years. Among a 
great many questions, I asked, How many years since you died. Is it 
twelve ? Is it eleven ? Is it ten ? Is it nine ? Is it eight ? Is it 
seven ? There was a rap at seven, but I asked, Is it six ? and instantly 
there were rapped ; the seventh was fainter. I said, He pro- 
bably means that it is six and a piece, when instantly they were repealed 

; the last the faintest. The raps were equidistant, like the 

ticking of a clock, and about as loud. I supposed at the time that it was 
less than seven. After the sitting was over, and we were preparing to 
leave, I said, It is possible that we may have mistaken the time since my 
son's death ? There was instantly a loud rap on the table. I then asked, 
Did you mean seven ? and there was instantly an affirmative. I inquired 
for the odd months, and the answer was four. When I got home, I found 
the true time was seven years, four months, and two days. These last raps 
were when no person was within six feet of the table. I confess myself 
unable to explain the foregoing without admitting that it was my son who 
responded. If you could have such an opportunity, and inquire for some 
dear friend whom you loved in life, I think you would witness what would 
interest you. 

704. I mention the foregoing as a specimen. I have received a great 
many communications purporting to be both from my son and a daughter, 
who died at the age of eighteen, quite as remarkable as the above. Now, 
admitting the two facts of physical force and intelligence, I don't know 
even then that spirits are the agents ; but it seems probable, because I 






APOLOGY FOR MY CONVERSION. 135 

doubt whether any other explanation can be given, that will appear at all 
reasonable. It is very evident that there is an intelligence that governs 
the world ; but if that intelligence has given us no revelation excepting 
what is in nature, then it appears to me that every thing that can give 
us any knowledge of what we are to be hereafter, is valuable beyond all 
price. Uncertainty upon this matter is painful, but then we know so 
little about the Deity, that I think there is great uncertainty in our views 
of what he does, either to prevent or bring to pass the good and evil that 
we see around us. Yours, very respectfully, 

Amasa Holcomb. 

Some parts of a letter to Mr. Holcomb, in reply to the parts of his letter 
relating to Spiritualism. 

Philadelphia, February 24, 1854. 

705. Dear Sir: There is a great resemblance in your sentiments, as de- 
scribed in your letter of the 20th, (just received,) and those which I en- 
tertain, excepting that while I am very desirous — I may say extremely 
desirous — to learn something which may prove another state of existence, 
I am not unhappy at my not being able to find out the truth. If I have 
less hopes, I have also less fears, than those who have heaven and hell 
both to encounter. I do not envy those who are placed in the situation 
of depending upon the estimate which may be formed of them hereafter, 
whether they are to be placed among the " sheep" or "the goats." 

706. It is true that the gospel holds out the idea on one hand that in- 
tense belief, called faith, will wash away sin; but on the other, it is said, 
that " he who knoweth his Master's will, yet doeth it not," shall be beaten 
with many stripes, while he who is ignorant of that will, and doeth it not, 
shall be beaten with few. Under these circumstances, who can escape 
flagellation ? Who is it that does the will of God, as enumerated by 
Christ ? Who loves his neighbour as himself ? Who presents a second 
cheek on receiving a blow on one ? Who gives his coat, when his cloak 
has been taken ? Who returns good for evil ? Who acts as if it were as 
hard for a rich man to go to heaven as for a camel to get through the eye 
of a needle ? 

707. Unless our missionaries can make better Christians abroad than 
they leave at home, it were inhuman to add to the number, who are to be 
pre-eminently punished for their neglect of their Master's will, while fully- 
apprized of it. In many cases a pagan will be better off than his nomi- 
nally Christian instructor, although he should not prove a convert to 
Christianity. 

708. My sentiments are much like those which Socrates expressed. 
I hope for a future world, and therein to have a happier existence. All' 
those reasons which have been advanced by wise and good men in favour 
of such futurity, operate upon my mind as upon theirs j but if there be 



136 MORAL INFLUENCE OF SPIRITUALISM. 

no such a state of future existence, I snail never ivake up to feel my dis- 
appointment. It will only he a prolongation of a state of oblivion analo- 
gous to that ivliich we enter upon transiently, every night. 

709. The incentives which have acted upon you, act also upon me, and 
I have seen some of the manifestations on which you rely ; but not so 
satisfactorily. The answers which I have received have not been worthy 
of the other world. 

710. A message from my own father, amounted to this : " Oh, my son, 
listen to reason;" and there it ended. Several similar nugatory sentences 
have been manifested through the alphabet. 

711. I have, however, constructed an instrument to put the question 
of independency of intelligence to the test. It works independently of 
any control of the medium, as the letters, which must be seen to bring 
them correctly under the index, are concealed by a screen. (Plate 1.) 

712. The sentence above quoted was communicated in this way. 

713. I am about, by this contrivance, to test the manifestations farther. 

Robert Hare. 



MOKAL INFLUENCE OF SPIRITUALISM. 

714. Among the best precepts afforded by the gospel is that of laying 
up treasure in heaven, in preference to seeking to become rich in this 
world. To pursue the last-mentioned course has been alleged to disqualify 
us more or less for entering heaven. Certainly, however, honest exertion 
for the acquisition of wealth is the corner-stone of human prosperity, and 
money seems in most instances necessary to the effectual exercise of that 
fellow-feeling in the cultivation of which human virtue pre-eminently 
consists. (See Influence of Mundane wealth on Celestial Happiness.) 

715. How can a man display charity, hospitality, or contribute his 
means and time to objects of philanthropy, unless he. beforehand lay up 
wealth ? How could the Samaritan have assisted the traveller who had 
been maltreated by thieves, had he not taken care to have something be- 
forehand, not only for himself, but for the needy ? But still the precept, 
Lay up treasure for thyself in heaven, is precisely the course which Spi- 
ritualism indicates. Precepts may lead, but examples will draw. Those 
who have gone before us to eternal life, furnish us not only precepts, but 
examples also. They furnish exemplifications of the consequences of their 
conduct, if followed. With few exceptions, my intercourse has been with 
those only, who did lay up treasure in heaven, by doing on earth as they 
would have others to do unto them. Of the spirits with whom I have 
communicated, only two alleged or indicated that they were unhappy. Of 
these, I was informed, one bore an ill character upon earth. 



MORAL INFLUENCE OF SPIRITUALISM. 137 

716. Another, after having suggested to his inquiring brother some 
measures relating to his surviving wife's temporal concerns, spontaneously 

words : •• I am not hopcy." The inquiry being made 
for the cause of his misery, the resulting reply was, "I did not do rite 
when I was in this world." 

717. Another admitted that he was drowned, in consequence of getting 
dead drunk. On being asked if he were happy, he answered, " Damned 
happy. " In reply to an inquiry whether he was sorry to have quitted 
this life, he replied in the affirmative. 

71 S. Having evidently been a seaman, who had sailed under an officer 
who was present, he had preserved the usual fondness of sailors for to- 
bacco and grog. This propensity he could not avoid displaying, notwith- 
ing his Laving bh's li sad portal, and the obvious inutility 

of expressing to mortals his craving for those pernicious stimulants. 

719. Thus it appears that in the spirit world one means of retribution 
for the indulgence of bad propensities in this life, is subjugation to their 
ungratined cravings. 

720. Of course, the more of these a spirit carries with him, the greater 
is his misery ; while the more he founds his happiness on the indulgence of 

i rope nsities^ the greater his power and opportunities of enjoyment. 

721. As an illustration of the manner in which happiness may arise 
the indulgence of good propensities, one of the enjoyments of a spirit 

nfth sphere is. as I am informed, in looking after children of 
relatives and friends, who have not as yet followed them to the spirit world. 

7-2. Believing in the existence of a spirit world, where there are thirty- 
six grades of existence, corresponding to degrees of purity and intellectual 
rement, — purity alone giving exaltation merely, while cultivation of 
mind secures breadth of consideration, — we have, in the first place, to ad- 
here strictly :: truth, honesty, justice, benevolence, and doing as we would 
be done by, to reach a sphere higher in proportion as we are more success- 
ful. Yet, among those on the same plane, superiority in mental attributes 
gives pre ; ■: lence. 

723. Nothing wn than " while precepts may lead, examples 

draw/' and that subjection to bad examples, even when checked by good 
precepts, is generally irresistible by the young. But when there are no 
precepts to check, but, on the contrary, ill counsel as well as bad exam- 
QLman beings, however well constituted organically, could resist 
the tendency of such educational evil. Let bad hereditary propensities be 
superadded, and what can ensue but a climax of wickedness ? Manifestly, 
however, all this is independent of any choice on the part of the victim. 
A high degree of virtue may consistently be inferred to result if all these 
conditions be inverted, and good | good examples, co-operatve in 

improving a mind of the opposite kind, one which owes to its progenitors 
goodness of heart and high intellectual capacity. 



lo8 MORAL INFLUENCE OF SPIRITUALISM. 

724. Much stress is laid upon free-will, but is will ever free from the 
joint control of reason and passion ? "What is will, if it he not the result- 
ant of the conflict or co-operation of these ? It may be a question whe- 
ther, without passions, a man would act at all ; but certainly he would act 
like an idiot or baby, so far as his will should be entirely independent of 
his reason. 

725. It must be conceded, then, that the prodigious diversity between 
virtue and vice is the consequence of contingencies, which are no more 
under the control of the individual affected than the colour of his hair or 
the number of cubits in his stature. 

726. The great features of the spiritual religion are, as I understand 
them, as follows : — Its foundation is laid in the belief of an all-good Deity, 
whose power is manifested to us by the immensity, profundity, sublimity, 
ingenuity, and adaptation of the means to the ends in the creation ascribed 
to the co-operation, if not origination, of his mind. The Bible of the 
spiritualist is the book of nature — the only one which by inward and out- 
ward evidence can be ascribed to divine authorship. 

727. In this book we read, as matters of fact, that there is an infinite 
series of gradation in the rank of animals, as well as variety in their dis- 
positions and propensities. This may be seen, from the half-animal, half- 
vegetable known as the polypus, up to man, there being gradations not 
only of genera, but of species and varieties. Thus amid men there are 
various races, rising one above the other in development, from the Bush- 
man, Hottentot, or lowest Negro, up to the most highly-developed race of 
white men. But when we have passed through the gradation of the races, 
we have to enter upon that of individuals, who in the same race are by 
diversity of organization or education, or of both, made extremely differ- 
ent as to intellectual, moral, and scientific pre-eminence. 

728. It is difficult for human reason to reconcile with impartiality this 
immense diversity in the lot of the creatures of God; but that such is the 
law of nature is self-evident : it is an intuitive truth. To reconcile it with 
the all-goodness of God, we must suppose a limitation of power, and that 
it has been beyond his power to put created beings more nearly upon 
a level. But, as Seneca observes, all have received more than they had a 
claim for. Some may think that the parable of the hiring of labourers 
for a vineyard, conveys an idea like that of the Roman sage. 

729. These considerations being premised, it would seem that punish- 
ment in the spirit world is only the carrying out of the same system, ex- 
cepting that while the deficiencies or vices which have arisen in this world 
become a punishment in the next, they also operate as the means of im- 
provement, or, to use the language of that world, of "progression." It 
may be inferred that as in this world the power of the Deity, although 
commensurate with the all but infinite universe in which we exist, was so 
restricted by conditions as to induce that enormous diversity of position in 



MORAL INFLUENCE OE SPIRITUALISM. 139 

the scale of animation which has been presented to view. Yet in the 
world to come these defects and vices are liable to be remedied; and, 
though they react upon their victim, it is with a view to his own ultimate 
benefit. There is not a malevolent devil to seize the poor miscreant, and, 
like the savage Indian, torture him with a fiend-like pleasure. He is re- 
garded with compassion, and as soon as contrition is induced, treated with 
sympathy by the higher spirits, and assisted by counsel and enlightened 
by instruction. Unable any longer to indulge his bad propensities, the 
desire of rising to a higher level becomes a passion. Intellectual and 
social pleasures begin to be enjoyed. So long as he remains under the in- 
fluence of his mundane appetites, he has to consort with spirits who are 
similarly actuated; they read each other's mind, and thus are made 
acquainted with the deformity of their own. They eventually thus be- 
come instrumental in reciprocal correction. So soon as an aspiration for 
a better state is awakened, they rise to the next plane or circle above that 
in which they may have been existing ; the only difficulty is in taking the 
first step. Progression grows with its growth, and strengthens with its 
strength, so that all beings may sooner or later attain to the highest sphere 
in the spirit world. It should be understood that there is no pardon for 
existing sin. Pardon can only exist as a consequence of reform, and in 
proportion thereto. (92.) 

730. An assailant of Spiritualism, who not long since lectured at San- 
som Street Hall, founded one of his charges on the commiseration felt 
by good angels for sinners, agreeably to Spiritualism. But from the ex- 
amination above given respecting the origin of the difference between the 
virtuous and vicious, does it not appear that the fate of the latter is quite 
as hard as can be reconciled with justice, even under the more benign in- 
stitution of Spiritualism ? According to this, there exist in the spirit 
world six spheres, each subdivided into six circles or planes, forming to- 
gether a succession of grades in which the soul finds its place according 
to moral and intellectual merit. The first of the spheres is throughout 
comparatively hideous in its aspect and disgusting in its inhabitants, who 
are designated by a dark halo in lieu of the effulgence which distinguishes 
spirits of the rest of the spheres. Moreover, this distinguishing efful- 
gence, as well as the beauty of the spirit world, augments with the grade 
of the being whom it envelops, thus making a series of ranks in society 
founded on real nobility of head and heart. When it is considered that 
this immense diversity ensues mainly from contingency in organization, 
education, and greater or less exposure to trial, it must be clear that the 
difference made between the good and the bad by Spiritualism does not 
fall short of the degree which human reason can reconcile with justice. 

731. The assailant of Spiritualism to whom allusion was made, while 
. admitting the truth of the evidence given of communication with spirits, 

explained it by reference to Satan. It is remarkably inconsistent with 



140 MORAL INFLUENCE OF SPIRITUALISM. 

this idea that this evidence is of a nature to abrogate the existence, and 
of course the sovereignty, of that imaginary arch-fiend. Again, it can 
hardly be conceived that the greater commiseration for sinners should 
come from a malevolent devil, and the urging for everlasting and cruel 
torture from a sincere disciple of the benevolent Jesus Christ. But how 
much, then, must it shock one who embraces these views, that in addition 
to the misfortune of being badly organized, badly educated, and badly 
tempted, the being subjected to these disadvantages is to be exposed eter- 
nally to misery, typified, if not realized, by broiling on burning brimstone ! 
I am aware that doing away with the more horrible attributes of hell will 
be alleged to be subversive of one of the restraints upon criminality ; but, 
in the first place, it is evident that a man who is restrained from crime 
solely by the fear of punishment is only a more prudent villain than one 
who is not restrained by that selfish apprehension. When a man is de^ 
terred from crime only by prudence, hope of reward, or fear of punish- 
ment, he ought not to have a higher grade in heaven than the perpetrator 
of the crime. 

732. But, agreeably to experience, of all restraints upon crime, none are 
more efficacious than the fear of degradation. The lawyer who will do the 
bidding of a caucus (or of a powerful demagogue in the executive office) 
in order to get a judicial appointment, when securely seated therein, will 
not give a charge which will degrade him in the eyes of the legal pro- 
fession, and consequently in that of society, as well as in his own estima- 
tion. The dishonest gambler, who neglects to pay his tradesman's bill, 
will not fail to pay his gambling debts. The debtor who will take every 
advantage in getting a high price for his goods, and who will put off any 
other payment as long as possible, fails not to pay his note at a bank. 
Sovereign states, who pay no other claims, take every means to meet the 
interest on their funded obligations. " Failure" in the one case, in the 
mercantile adaptation, involves the loss of reputation for good financial 
faith, abroad as well as at home ; but the just complaints of domestic 
claimants, not heard upon the exchange, are unheeded. The great object, 
in many cases, is not to leave the crime "undone, but to keep it unknown." 
The corrupt, selfish politician, who would promote war in order to give 
himself an opportunity of emolument or official pre-eminence, when facing 
the enemy in the field of battle will nominally die for that country whose 
interests he has sacrificed. But not from the alleged motive will he die, 
but either to avoid being degraded as a coward, or for the hope of popu- 
larity which may help him to office. 

733. In the spirit world, all are seen through and justly estimated, so 
that degradation and vice, or elevation and virtue, are inevitably associated 
by spiritual intuition. Yet there is, in my opinion, far more satisfactory 
proof of the truth of Spiritualism than of any other creed involving im- 
mortality; while, so far as adopted, it must tend to do away with priest- 



THE HEAVEN AND HELL OF SPIRITUALISM CONTRASTED 141 

craft, sectarian malevolence, and religious intolerance. Man will go to the 
spirits of his ancestors for his religion, not to a fanatical, bigoted, or inte- 
rested priest. Should spirits actually exist, as supposed, and convey the 
same religious knowledge all over the world, all men will agree that virtue 
is to be the means of salvation, not bigotry, under the name of faith. 

734. It is conceived that Spiritualism has all the desirable attributes of 
religion, as stated in the second page of the introduction of this work. It 
sanctions the idea of the existence of one Supreme Being, who is repre- 
sented as all love to his creatures ; while his powers are made known to us 
by the sublimity, profundity, magnificence, and inconceivable extent of 
the creation which he rules. It does not represent him as selfishly creat- 
ing us for the purpose of worshipping him, as capable of jealousy or im- 
placable wrath for the result of errors which his alleged omnipotence could 
by a fiat correct. On the contrary, we have been created to be happy 
sooner or later; evil existing not through design, but in consequence of 
conditions which he cannot control or cure unless through the operation 
of general principles. 

735. With a view to mutual happiness, reciprocal beneficence is enjoined. 
"We are required to obey the precepts of acting toward others as we would 
have them act toward us. 

736. This innate law is appealed to instinctively by any child who is 
oppressed by another larger than itself, and was consecrated by Confucius 
six hundred years before its judicious sanction by Christ. 

737. Spiritualism has the merit pre-eminently not only of furnishing a 
knowledge of immortality beyond the grave, but a precise knowledge of 
the spirit w T orld in lieu of the silence of the Pentateuch and the vagueness 
and inconsistency of the gospel. An effort to establish the truth of these 
allegations will be made under the next head. , ± 



THE HEAVEN AND HELL OF SPIRITUALISM CONTRASTED WITH 
THE HEAVEN AND HELL OF SCRIPTURE. 

• 738. On the first spiritual manifestations occurring, the great object of 
the mass of observers was to see the physical effects. In the next place, 
intellectual communications were sought, but these being obtained by a 
tedious process, it was deemed sufficiently interesting if a few sentences 
could be made out, or even one. It was, moreover, a great object with 
inquirers to ascertain by the interchange of language, whether the spirit 
of a relation or friend were really present, as alleged by the supposed spirit. 
Hence, the communications were very deficient as respects any information 
of the spirit world. It is not surprising, therefore, that prejudicial unbe- 
lievers should have taken up the idea that there is nothing inviting in the 



142 WITH THE HEAVEN AND HELL OF SCRIPTURE. 

heaven of Spiritualism. I hope that, agreeably to the communications 
from the spirit world recorded in the preceding pages, there is enough to 
create an ardent desire to become a dweller therein. 

739. But is it not unreasonable for a person to disdain a state of exist- 
ence which is by the spirits themselves described as "ineffably" happy? 
Alluding to the progression, which is to carry spirits eventually among the 
ministering angels of God, I observed to my spirit friend, Dr. TV. E. Chan- 
ning, that I did not consider him in heaven yet. "Were you situated as I 
am," said he, " you would not say that !" But let us see how far the ideas 
of heaven, as warranted in Scripture, are comparable with those which have 
been communicated by spirits. 

740. In a work by the Rev. Mr. Harbaugh, of the German Reformed 
Church of Lancaster, Pa., a great effort is made to collect all the hints 
respecting heaven which have been given in the Old and New Testaments. 
This learned divine quotes the following paragraph from Dr. Chalmers : 
" The common imagination," says Dr. Chalmers, "that we have a paradise 
on the other side of death, is that of a lofty aerial region, where the inmates 
float in ether, or are mysteriously suspended upon nothing — where all the 
warm and sensible accompaniments which give such an expression of 
strength, and life, and colouring to our present habitation, are attenuated 
into a sort of spiritual element; that is, meagre and imperceptible, and 
utterly uninviting to the eye of mortals here below; where every vestige 
of materialism is done away, and nothing left but unearthly scenes, that 
have no power of allurement, and certain unearthly ecstacies, with which 
it is felt impossible to sympathize." 

741. After reading and believing the representations of heaven given 
by the immortal inhabitants of the spirit world, who can avoid turning in 
disgust from the portrait thus cited by Dr. Chalmers ? 

742. The most favourable idea of heaven given in Scripture seems to 
be that which identifies it with Paradise; in other words, a most beautiful 
garden. But who would conceive an eternal residence in one garden, 
however superlative its attractions, as desirable ? The idea of the spheres 
assumes a succession of gardens, with every pleasure, every joy of which 
the human heart and intellect are capable; and beyond those gardens 
the whole universe is open to us, and an ultimate ministration as angels 
under our Heavenly Father. 

743. The portraiture cited by Chalmers is not approved of by the Rev. 
Mr. Harbaugh, but in order to confute it he does not resort to any better 
picture given in the Bible, but to reasoning. This shows that, learned as 
he is, and idolatrous as he appears in worshipping the Bible as an ade- 
quate fountain of light, he cannot get from the object of this idolatry any 
passage tending to prove the inconsistency of the idea quoted from Chal- 
mers with Scripture. Were there not the greatest poverty of instruction 
on this all-important subject, the ideas alleged to exist as above mentioned, 



THE HEAVEN AND HELL OF SPIRITUALISM CONTRASTED 143 

upon the high authority of Dr. Chalmers, could never have had sufficient 
currency to merit notice. It may be assumed that no Christians can con- 
ceive themselves to be better entitled to the joys of heaven than the 
twelve apostles of Christ. In order to show how far any expectations of 
a bliss higher than that afforded by Spiritualism could have been enter- 
tained by those disciples consistently with Scripture, I deem it in point to 
refer the language held to them by their Divine Master. I subjoin a few 
lines from Dr. Harbaugh, wherein he quotes the query put to that Master, 
by the twelve, and the consequent reply. Nothing can be farther from 
my idea of a happy state than the benefaction promised to them. The 
query and reply are subjoined, in order to enable the reader to judge of 
both: — Behold, ice have left all and followed thee: what shall ice have 
therefor ? The Saviour answered the above query when made by Peter, 
as follows : — When the Son of Man shall sit upon the throne of his glory, 
ye shall also sit upon twelve thrones, judging the twelve tribes of Israel. 
Here is a direct answer by Christ to an inquiry respecting the nature of 
the reward which his disciples were to have for their merits as his faithful 
devotees. They are to be made severally worldly dignitaries ; each is to 
sit on a throne, judging a tribe of Israel. That is, they are to have 
worldly pre-eminence, accompanied, of course, by all the vexations attend- 
ant on such stations, as well as the uncertainty and limitation arising from 
liability to death and disease. How weak and worldly-minded must his 
disciples have been, could such a prospect be alluring to them ! I ask for 
any sectarian to say in candour, whether a governorship over one of the 
wealthiest States, the presidency, or any sovereignty in Christendom, 
would be deemed a heaven in comparison with that eternity of ineffable 
happiness enjoyed by the immortal spirits of the higher spheres? Yet 
Mr. Harbaugh, with the simplicity of blind faith, quotes this without per- 
ceiving how meagre is the gospel evidence thus afforded of the joys 
awaiting the faithful as a reward for their good conduct in this life. 

744. The following remarks, made by Mr. Harbaugh, demonstrate how 
partial sectarians are in reading Scripture : " What shall ice have therefor? 
This is a question that frequently arises in the Christian's mind, as he 
endeavours to cheer his ofttimes drooping spirits with a look toward the 
recompense of reward. What shall we have? We have left all for thee, 
and by following thee ice have confessed that we are pilgrims and strangers 
upon earth. In this world we shall have tribulation; but thou didst over- 
come the world; what shall those have who overcame with thee?" Har- 
baugh remarks : "Here then is curiosity which the Saviour himself ap- 
proves, because he satisfies it. The same jiious curiosity still manifests 
itself in the minds of God 's people in their holiest hours, and shall there 
be nothing revealed to satisfy them ? Yes, God will approve of such in- 
quiries, and wilt grant the influence of that Spirit, who leads unto all 
truth to all those who search the Scripture for an answer." Drawing an 



144 WITH THE HEAVEN AND HELL OF SCRIPTURE. 

eloquent picture of the aspirations of the soul for some realization of the 
vague ideas of the rewards of the faithful in a future state of existence, 
he exults that this curiosity, as he calls it, should be sanctioned by Christ, 
"who approves this curiosity because he satisfies it." How does he 
satisfy it ? Is it by holding up the hope of a judgeship for each ? It 
seems it was not then foreseen that instead of performing the part of the 
Jewish Messiah, with which he thus identified himself, that of gathering 
together the chosen people of God, he was to put forth opinions which 
were to scatter them through the world. "Wo unto you, Chorazin," 
&c, for the heinous offence of not admitting him to be both the Messiah 
and the Son of God. The promise of the judgeships was quite consist- 
ent with the former character, and strengthens the idea that he never pre- 
tended to any higher mission. With this the promise in question is con- 
sistent, but is wholly irreconcilable with his divinity, which would make 
these judgeships worse than giving a stone for bread or a serpent for a 
fish. In order to have bestowed these judgeships, the Roman empire 
must have been subverted. It seems that if (as stated by the worthy Mr. 
Harbaugh) the curiosity of the disciples was truly and correctly satisfied, 
that this satisfaction was the sum total of the heaven with which they 
were remunerated ; since not the slightest hint is given that they 'were, 
like the penitent thief, to be with their object of devotion in paradise. 
It would seem, on the whole, that the rewards of the thief and the beggar 
Lazarus were of a more heavenly nature than those promised to the apos- 
tles, even had the latter been susceptible of realization, instead of being 
irreconcilable with the doom which awaited the Hebrews, and conse- 
quently a mere vox et jproeterea nihil. But while, in lieu of an eternal pro- 
gressive happiness, Christ holds up the transient, precarious, and limited 
supremacy from which a truly pious and wise man would turn in disgust, 
when hell is to be represented, we have eternal torments typified by fire, 
and weeping and gnashing of teeth in utter darkness, in despite of this 
fire. The situation which Christ, the Son of God, was to have, was to 
bear manifestly a relation to that of his disciples. His situation would 
be somewhat analogous to that of Washington, when he was in the presi- 
dential chair, and the thirteen States were governed by as many of his 
faithful followers in the Revolutionary War. Yet Washington did not 
find his chair worth retaining longer than the good of the country made 
it important to remain. I am confident that neither would that great man 
leave his position in the seventh sphere for the presidency, nor any spirit 
among those who held the gubernatorial dignity, as suggested, find a 
governorship now a motive for leaving their bright abodes in the celestial 
world. 

745. Dr. Harbaugh sanctions the idea that the revolutions of all the 
constellations with which telescopic examination has made us acquainted, 
may take place about a central sun, bearing the relation to other suns 



THE HEAVEN AND HELL OF SPIRITUALISM CONTRASTED 145 

analogous to that which God has been represented to have to the other 
potentates; whence the title of "King of kings." The existence, then, of 
a sun of suns is suggested, about which the constellations formed by in- 
ferior bodies of the same kind revolve. It would seem, then, that a more 
fitted allotment had been made if, enthroned by his Father's side on that 
sun of suns, he had allotted to each of his disciples a constellation, than 
have assigned to them miserable transitory judgeships in Judea : a speck 
of territory, in this speck of a globe, which in a field of vision embrac- 
ing the universe, would be imperceptible. 

746. There being in Scripture so much more stress laid upon the tor- 
ments of hell than the joys of heaven, is probably the reason why the 
horror of death is so great among Christians in general. Their practice 
in this respect is to speak of death as a great calamity. Here and there 
may be found a believer who is thoroughly convinced that the efficacy of 
his peculiar tenets, combined with the absence of criminality, and the 
redeeming influence of repentance, will insure him a passage to heaven ; 
but the predominant language is to represent the death of any large number 
of human beings as a great calamity. Those who are exposed to danger 
pray most earnestly to be saved, and their death is always treated as 
a cause for deep regret by surviving friends. Hence the weeping, the 
grief, and the mourning called for by custom, — the relations and connections 
wearing black for months. Hence the dark hearse, the black pall, and 
bitter lamentation over the grave ; which shows that it is not realized that 
death is only a glorious spiritual birth ! I am confident that spiritualists 
will soon abandon a custom which must on their part be inconsistent ; 
since they must look on death as no more a bereavement, than a residence 
in a foreign country, the means of communication being within reach, and 
a happy reunion foreseen. 

747. When on board of a steamer under way at night, the possibility 
of her going down occurring to my mind, I felt cheered by the idea that 
I should not go down with her, but soar to the spirit world with my im- 
mortal friends, who would flock to meet my apotheosis. (Page 101.) 

748. It has been urged that a most substantial idea of heaven, given in 
the old Bible, is that of a restoration to Paradise, of which the descrip- 
tion gives the idea of an exquisite, beautiful garden; but Spiritualism 
gives the idea of garden above garden, improving in beauty with their 
elevation. Then there are thirty-six gradations in all, and in the five 
happy spheres thirty ; so that there is excitement arising from well-re- 
warded emulation as a source of interest. Into the idea of heaven, as 
suggested in Scripture, intellectual ability and improvement form no part 
and give no superiority; whence the tendency of the more strict construc- 
tionists to turn a cold shoulder to every acquirement which is not coupled 
with scriptural knowledge. Neither the Athena?um, nor any library, is to 
be accessible on Sunday. If the time devoted at meetings and at chuivh 

10 



146 WITH THE HEAVEN AND HELL OF SCRIPTURE. 

were given to the study of the real book of God, how much more learned 
would be those who thus employ their Sundays ! It is held that the low- 
est and most ignorant person who is educated to believe implicitly the 
tenets of a sect, when he would by the same process as easily be made to 
believe aDy other tenets, is in heaven to be as high as the most enlight- 
ened as well as virtuous man, who has the only merit which can be 
attached to belief in a high degree — that of ardent desire for truth, and 
taking the pains to form an opinion for himself. Nay, the ignorant bigot 
is to be higher in heaven, if the freethinker alluded to, should not agree 
with the ghostly adviser, of the devoted sectarian with whom he is com- 
pared. 

749. The idea of living in the finest garden which imagination can con- 
ceive, without the enjoyments and progression which my father's com- 
munication attributes to the spheres, would beget tedium rather than the 
ineffable happiness which my spirit friends profess to enjoy. But while 
one of the Jewish ideas of heaven in its best form, is thus deficient, the 
description given by the learned Josephus of hell is horrible in the ex- 
treme, that of heaven being disgusting. I give it as I find it quoted by 
the Rev. Mr. Harbaugh : 

750. " Now as to Hades, wherein the souls of the righteous and un- 
righteous are detained, it is necessary to speak of it.' Hades is a place in 
the world not regularly finished, a subterraneous region, wherein the light 
of this world does not shine; from which circumstance in this region 
there must be perpetual darkness. This region is allotted as a place of 
custody for souls, in which angels are appointed as guardians to them, who 
distribute to them temporary punishment, agreeably to every one's beha- 
viour and manners. 

751. "In this region there is a certain place set apart as a lake of 
unquenchable fire, whereinto, we suppose, no one hath hitherto been cast, 
but it is prepared for a day aforedetermined by God, in which one right- 
eous sentence shall deservedly be passed upon all men; when the unjust, 
and those that have been disobedient to God, and have given honour to 
such idols as have been the vain operations of the hands of men as to God 
himself, shall be adjudged to this everlasting punishment, as having been 
the causes of defilement; while the just shall obtain an incorruptible and 
never-fading kingdom. These are now indeed confined in Hades, but not 
in the same place wherein the just are confined. For there is one descent 
in this region, at whose gate, we believe, there stands an archangel, with 
a host; which gate, when those pass through that are conducted down by 
the angels appointed over souls, they do not go the same way, but the just 
are guided to the right hand, and are led with hymns, sung by the angels 
appointed over that place, unto a region of light, in which the just have 
dwelt from the beginning of the world, not constrained by necessity, but 
ever enjoying the prospect of the good things they see, and rejoicing in 



THE HEAVEN AND HELL OF SPIRITUALISM CONTRASTED 147 

the expectation of those new enjoyments which will be peculiar to every 
one of them, and esteeming those things beyond what we have here ; with 
whom there is no place of toil, no burning heat, no piercing cold, nor any 
briers there ; but the countenances of the fathers and the just, which they 
see always, smile upon them while they wait for the rest, and eternal new 
life in heaven, which is to succeed this region. This place we call the 
bosom of Abraham. But as to the unjust, they are dragged by force to 
the left hand, by the angels allotted for punishment, no longer going with 
a good will, but as prisoners driven by violence ; to whom are sent the 
angels appointed over them to reproach them, and threaten them with 
their terrible looks, and to thrust them still downward. Now these angels 
that are set over these souls drag them into the neighbourhood of hell 
itself; who, when they are hard by it, continually hear the noise of it, and 
do not stand clear of the hot vapour itself; but when they have a near 
view of this spectacle, as of a terrible and exceeding great prospect of fire, 
they are struck with a fearful expectation of a future judgment, and in 
effect punished thereby; not only so, but when they see the place (or choir) 
of the fathers and of the just, even thereby are they punished, for a chaos 
deep and large is fixed between them, insomuch that a just man that hath 
compassion upon them cannot be admitted, nor can any one that is unjust, 
if he were bold enough to attempt it, pass over it." 

752. So much for Josephus. Mr. Harbaugh subjoins as follows : "This 
extract is exceedingly interesting. It shows to what extent of distinctness 
the Jewish ideas of the future state had attained. The dreamlike under- 
world is here considerably illuminated. The righteous and the wicked are 
separated, and already share the first fruits of their eternal reward. The 
righteous are surrounded with intimations and shadowy promises of better 
things to come, in the expectation of which they are already happy; the 
wicked are surrounded with tokens and forebodings of more fearful ill, 
much of which they already suffer in awful expectation. 

753. " Through this picture/' says our good parson, " we see in faint 
but terrible glimmerings, in the distance, the region of eternal fire, which 
awaits the wicked when the judgment-day shall remove them from Hades; 
on the other hand, we see also the dawning of an eternal day for the just, 
the rest and eternal new life which is to succeed this region. This king- 
dom of the dead, beyond which the thoughts of men in the early ages did 
not wander, is considered only as a place of detention for judgment, while 
the idea of a final state, both for the righteous and the wicked, is believed 
to exist beyond it." 

754. How can any person sincerely pretend that those who rely on a 
happy idea of our immortal life are indebted for it to the source from 
which this Hebrew Pharisee derived the impressions given in the preceding 
quotation ? Yet the Pharisees were the only conspicuous Hebrew sect 
who believed in heaven. The Sadducees did not believe in immortality. 



148 WITH THE HEAVEN AND HELL OF SCRIPTURE. 

755. The history of Lazarus and the rich inan, (says Harbaugh, page 
168,) "plainly teaches that both the righteous and the wicked on death 
pass into a fixed and eternal abode, where no change is possible;" and he 
further states (pp. 169-70) that " the misery of the wicked commences 
immediately after death, and before the resurrection, and their condition 
is unchangeably fixed." According to St. Luke, (chapter xvi.) in the page 
alluded to above by Harbaugh, we are informed that the wicked, while in 
the torture of hell-fire, are within the view of the righteous, (verse 23.) 
The righteous are near enough to converse with those in torment, and yet 
there is an impassable barrier between them. The rich man is not tor- 
tured for his sins, but simply because he had " enjoyed good things." Yet 
Abraham, who turned his son and son's mother out in the wilderness to 
starve, and twice exposed his wife to prostitution, is represented as enjoy- 
ing the reward due to the righteous. 

756. How little sincere, heartfelt belief there can be in the words of 
Christ, may be estimated from the fact that scarcely any Christian but 
seeks for the good things of this life, instead of qualifying themselves for 
heaven by undergoing the rewarded privations of a Lazarus. 

757. It is utterly unintelligible to my mind why repentance and re- 
formation should not avail after, as well as before death, as it is represented 
to be in the spirit world. 

758. There is a coincidence between these representations of Josephus 
and those of the gospel, so far as that both represent the righteous as wit- 
nessing the torments of the wicked. Would not such a situation make 
heaven a hell to good-hearted angels ? 

759. According to Matthew, (chapter xxv. 24,) the blessed, after the 
day of judgment, are to inherit the kingdom prepared from the founda- 
tion of the icorld. Of the joys that kingdom would afford there is no 
description. But, as usual, hell is made sufficiently horrible, (chapter xxv. 
41,) — " Depart from me, ye cursed, into everlasting fire, prepared for the 
devil and his angels." 

760. In this respect, if in no other, there is an immense superiority in 
the conceptions of futurity given by my immortal advisers, in comparison 
with those attributed as above to Christ. 

761. It has been urged that human conduct is so much dependent on 
organization, education, temptation, and example, neither of which are 
within the option of any soul, that the orthodox doctrine respecting sin is 
manifestly wrong. But admitting the culpability which that doctrine im- 
putes, it has been shown that the gradations of sinfulness between the 
extremes of vice and virtue are innumerable. Suppose for each gradation 
a strand in a ladder, like that of which Jacob dreamed, and human souls 
supported severally at elevations commensurate with their respective pre- 
tensions. This adjustment being made, suppose a plane at any level to 
divide the vertical row into two portions, all below the plane being con- 



INSTINCTIVE IMPRESSION 149 

sidered as goats, all above the plane as sheep. Evidently, between the 
soul just above, and that just below the plane, there would be only a shade 
of difference j yet the one would have to go to hell, the other to heaven, 
eternally. 

762. According to Spiritualism, on entering the spirit world each soul 
finds its just level by a sort of moral specific gravity, in which merit is 
inversely as weight. Every soul, moreover, has the privilege of reform- 
ing, and rising proportionally to the improvement thus obtained. 

763. One of the most agreeable conceptions attending our future ex- 
istence in the spheres, is that of being restored to the appearance of youth; 
the decrepitude and wrinkles of age, of disease, mutilation, deformity, 
ugliness, are all avoided in the spiritual body. The insane are restored to 
reason, the idiot gradually improved in mind. 



DISCORDANCE AS TO THE WHEREABOUT OF THE SCRIPTURAL HEAVEN. 
—INSTINCTIVE IMPRESSION AS TO HEAVEN BEING OVERHEAD. 

764. There is no small degree of contradiction in Scripture respecting 
the locality of heaven. In addressing the thief, paradise is identified with 
heaven by Christ. (i St. Paul is alleged to have been taken up into para- 
dise," says Harbaugh; yet, according to the map accompanying the work 
of Josephus, Paradise is represented as being upon the river Tigris, near the 
Persian Gulf. The idea given of the abode of Adam and Eve, in Genesis, 
conveys the impression that it was a terrestrial locality. 

765. In the Decalogue the abbreviation of life is threatened as the pu- 
nishment for not honouring parents, and God is alleged to have held out 
the promised land to Moses, instead of comforting him by a clairvoyant 
view of a place of blissful enjoyment in some celestial region. 

766. Elijah was carried up to heaven in the sight of Elisha. The com- 
mandment makes heaven above, the earth beneath. Christ was seen as- 
cending by his disciples, and according to the apostles' creed, after descend- 
ing into hell, he arose on the third day and ascended into heaven. Yet 
Josephus consigns both heaven and hell to a subterranean region, like the 
Elysian Fields and Erebus of the heathen, but places them on each side 
of a lake of everlasting fire. This representation is sanctioned in the 
allusion by Christ to Dives, Lazarus, and Abraham ; the former, broiling 
to eternity, requests that Lazarus should get a little water to cool the tip 
of his tongue. This Abraham declares to be impossible. Hence it ap- 
pears the parties were so near as to converse with each other, and for those 
who were blest to witness the sufferings of the damned. Thus, according 
to Christ as well as Josephus, heaven and hell are in immediate proximity, 
and both must be in the infernal regions. 



150 AS TO HEAVEN BEING OVERHEAD. 

767. The actual effects of the old Bible were to produce either unbe- 
lievers in immortality, like the Sadducees, or immoral believers, like the 
Pharisees, whom Christ especially denounces as vipers, and internally cor- 
rupt, like whited sepulchres holding dead men's bones. 

768. Christ never singles out the Sadducees for denunciation, but speaks 
of the Pharisees particularly as hypocritical and corrupt. But in what 
did their hypocrisy consist, if it was not in that insincerity of their pro- 
fessions as respects belief in futurity which was shown by their world- 
liness. 

769. Thus the evidence of the existence of a future state was such as 
to produce avowed unbelievers, or professed believers whose morality was 
so deficient as to create an expression that they were corrupt hypocrites, as 
odious as vipers. 

770. It is not the feebleness of the impressions respecting the existence 
of another world, where happiness is proportional to good conduct, that 
renders the existing system so inoperative in preventing those vices which 
it especially interdicts ; as, for instance, combativeness, cupidity, and re- 
vengefulness ; so that the course usually pursued by professed Christians, 
does not merely amount to a neglect of Christ's precepts, but renders an 
adherence to them disreputable? Nothing is more degrading throughout 
Christendom than poverty or tame submission to blows. The last excuse 
Christians in general will make for any omission or deficiency is their 
poverty. 

771. If they really believed that they would broil to eternity, like the 
rich man, merely for seeking the good things of this life, would the attain- 
ment of those good things be made the great object of their existence ? 

772. Notwithstanding the representations of Josephus, sanctioned, as 
above shown, by Christ, of the subterranean localization of Elysium, there 
seems, nevertheless, an instinctive propensity to assume that heaven is 
overhead. Clergymen all look upward when they address God, and the 
Thespian artists universally follow their example. Whenever heaven is 
referred to, it is customary, I believe, for all devout persons to turn their 
eyes in the same direction. 

773. But if heaven be above, what does this term above mean ? It 
practically designates a vertical direction relatively to this globe at any 
point over which a speaker who uses the word may stand. Consequently, 
it indicates a space overhead, having everywhere the same relative position 
to the terrestrial surface ; in other words, a region concentric with that 
surface, like that within which the clouds float. This floating takes place 
rarely at a less distance than two, or more than six, miles. 

774. The spiritual spheres are estimated, as already mentioned, as being 
between sixty and one hundred and twenty miles from the earth's surface. 
They are, therefore, analogous in position to the region of the clouds, though 
at a much greater distance and vastly more capacious. 






THE TRUE DOCTRINE. 151 

775. According to Christianity, there is no immortality for animals 
below the grade of humanity; but according to Spiritualism, animals 
that are favourites of man in this world are his companions in the next. 
Much stress is laid on the singing of birds in the account given of the 
spheres. There is a line of demarcation below which the privilege of an 
existence after death is not enjoyed. Respecting that boundary my in- 
formation is at present incomplete. 

776. In order to do justice to the excellent and learned clergyman to 
whom I have so often referred, I will annex the whole of those pages in 
which he conceives himself to give the "true doctrine" respecting heaven. 
However unsatisfactory it may be to me, I hope it will be found interesting 
to those who, like the author, look only to the Bible for information respect- 
ing their existence beyond the grave. 



"THE TREE DOCTRINE" 

Respecting Heaven, according to the Rev. H. Harbaugh, Pastor of the 
First German Reformed Churchy Lancaster, Penna. 

" One gentle sigh their fetter breaks ; 
We scarce can say, ' They're gone !' 
Before the willing spirit takes 
Her mansion near the throne." 

777. " The different theories by which the souls of saints are supposed 
to be detained from entering heaven immediately at death, have now been 
exhibited. They have led us a long and dreary chase. The groundless- 
ness of these theories has been, in part, shown in connection with a state- 
ment of them. They will, however, be more completely overthrown by a 
statement of the true doctrine, and by the arguments that may be adduced 
in its support. Various arguments that, in passing along, were offered 
against these false views, will also substantiate the true doctrine ; thus the 
same implements that have been used to tear down the old building may 
be employed to erect the new. If, therefore, any thing should be pre- 
sented in this section, among other things, which may seem to have been 
presented before, it must be remembered that though they are the same 
tools, they are now used to do a different kind of execution. 

778. "We consider the true doctrine of God's word on this subject to 
be this : The saints do immediately, at death, enter that place which is 
called heaven, where the body of the Saviour now is, where the divine 
manifestations are most clearly and gloriously made, where angels have 
their proper home, and where all the heirs of Christ shall finally and for 
evermore be assembled. 

770. " That the saints pass immediately at death into heaven, is taught 1 
in the symbols in some of the most pious and learned denominations in 



152 THE TRUE DOCTRINE. 

the church. We grant that this does not prove it absolutely true; but it 
has much weight, as showing how the Scripture on this subject was un- 
derstood by many pious and learned men who had the same interest in 
and motives for the truth as we have, and were, we may therefore suppose, 
just as sincerely anxious to be led into the truth as we can possibly be. 
The conclusions, therefore, to which they have come, and which have been 
adopted by their numerous successors for centuries, are valuable. Beside 
furnishing us with the testimony of so much learning and piety, it serves 
to show that this is no new idea, and that it is not the faith of a few, but 
is the testimony of the church. 

780. "The first symbolical testimony we produce is the Heidelberg Ca- 
techism, published first in 1563. This symbol has been the embodiment 
of the reformed faith for more than three centuries. Its influence has 
been very extensively respected and felt. It has, since its publication, 
been translated and read in at least fourteen different languages ; and it 
is said that half a million editions of it have been published in Germany 
alone. In this country it is received as a symbolic book, both in the Dutch 
Reformed and in the German Reformed churches. In the fifty-seventh 
question it is asked, What comfort is afforded to us by the doctrine of the 
resurrection of the body ; and the answer is : ' That not only my soul 
after this life shall he immediately taken uj) to Christ its Jiead; but also, 
that my body, being raised by the power of Christ, shall be reunited with 
my soul, and be made like unto the glorious body of Christ/ Here the 
doctrine is plainly taught, and has been responded to with a joyful amen 
by millions during three hundred years. 

781. "The next is from the Shorter Catechism, received as a symbolic 
book in the different branches of the Presbyterian communion. It is in 
answer to the thirty-seventh question : ' What benefits do believers receive 
from Christ at death ? The souls of believers are at their death made 
perfect in holiness, and do immediately pass into glory ; and their bodies, 
being still united to Christ, do rest in their graves till the resurrection.' 
In the eighty-sixth question of the Larger Catechism this same doctrine 
is taught in more words. The following quotation is from the Westmin- 
ster Confession of Faith : ' The bodies of men, after death, return to dust 
and see corruption; but their souls, (which neither die nor sleep,) having 
an immortal substance, immediately return to God who gave them. The 
souls of the righteous, being then made perfect in holiness, are received 
into the highest heavens, where they behold the face of God in light and 
glory, waiting for the full redemption of their bodies/ The declaration 
that they are 'then made perfect in holiness/ is no doubt directly aimed 
against the idea of a process of purgatorial or medicinal preparation, men- 
tioned in a previous section. The declaration that they are then ' received 
into the highest heavens/ is intended to stand in opposition to the idea of 
a middle abode in all its forms. 



THE TRUE DOCTRINE. 153 

782. " The book of ' Doctrines and Discipline of the Methodist Episco- 
pal Church' is silent on this subject; but, so far as I have been able to 
learn, the proper Protestant doctrine on this subject is held in that large 
communion. Their views of the nature of justification and sanctification 
would admit of no other to be consistently believed among them. It is 
believed that this is also the prevailing sentiment among Baptists, and 
other Congregationalists. 

783. "What is here presented from symbols as the united faith of so 
many learned and pious men living in different ages, and in different parts 
of the world, is also founded on holy Scripture. By no wresting and vio- 
lence has the church, in the general stream of its theological views, been 
turned aside from this faith. It is vain that men hope to annul, by means 
of violent and unnatural interpretations, the plain declarations of Scrip- 
ture, to serve a theory. 

' Truth, crush'd to earth, will rise again, 
The eternal years of God are hers.' 

784. " The Saviour said to the penitent thief on the cross — c To-day shalt 
thou be with me in paradise/ Now the question arises, Where and what 
is that paradise in which the Saviour promised the dying penitent that he 
should be with him that day? This can be seen by referring to other pas- 
sages in the Scriptures where the word paradise is used, and where its 
sense cannot be mistaken. This can be seen by reference to 2 Cor. xii. 
There it is said that Paul was caught up into paradise ; and in the same 
passage the place into which he was taken is called the third heaven — the 
highest and holiest place in the universe. In Be v. ii. 7 we are told 
that the tree of life stands in the midst of the paradise of God ; and in 
Bev. xxii. 2, we are told that that same tree of life stands by the side of 
the river which flows from the throne of God and the Lamb. From this 
it is evident that paradise is the heaven where God dwells and the Lamb. 
Is then the middle abode, Hades, the kingdom of shades, the peculiar 
abode of God and the Lamb ? 

785. "The objection that the Saviour himself did not go to heaven 
that day, but was for forty days afterward on the earth, and that therefore 
he could not be with the penitent thief in paradise, has no force. During 
the three days that intervened between his death and resurrection, he 
could as well be in heaven as in Hades. Indeed, it is evident that he was 
in heaven during those three days, from what he says to his disciples 
shortly before his death : ( A little while, and ye shall not see me ; and 
again, a little while, and ye shall see me, because I go to the Father.' 
Moreover, his tarrying on the earth and appearing among his disciples does 
not conflict with the idea that he was also in paradise. When he was yet 
in the flesh on earth, he could say : ' And no man hath ascended up to 
heaven, but that he came down from heaven, even the Son of man which 



154 THE TRUE DOCTRINE. 

is in heaven.' In the same way that he was in heaven at that time, he 
may have been in heaven with the penitent thief during the forty days 
between his death and ascension. 

786. "The history of the rich man and Lazarus (Luke xvi.) plainly 
teaches that both the righteous and the wicked, at death, pass into a fixed 
and eternal abode, where no change is possible. No comment on the pas- 
sage is necessary. This portion of Scripture has a thousand times been 
tortured out of its meaning by errorists of various kinds, and as often has 
its testimony fallen back into the church's healthful stream of sound views. 
As a sheep, carried away from the fold, returns when set free, so this pas- 
sage always comes back again ; for the voice of a stranger it heareth not, 
nor followeth ! 

787. " In the Revelation, John, in his vision, saw the souls of departed 
martyrs and saints ' in heaven/ ( under the altar/ ' before the throne of 
God/ &c, and in the company of each other, of God, of Christ, and of 
angels, in the central and highest heavens, and in that place where the 
saints go no more out forever. Let it be remembered, also, that all this 
is he/ore the resurrection ; and if the following passages are carefully con- 
sidered, they will leave no doubt on any candid mind that the saints are, 
immediately after death, admitted into heaven. To quote them all would 
be too tedious ; a reference to them is sufficient : Rev. v. 6-14 ; vi. 9-12 ; 
vii. 9-17; xiv. 1-6; xiv. 12, 13. 

788. "For further proof still the reader is referred to Acts vii. 59; 
2 Cor. v. 1-9; Phil. i. 21-24; 2 Tim. iv. 6-9; Eph. iii. 15. In this 
last passage, the whole family of Christ is represented to be at two places, 
in heaven and on earth ; but according to the other theory, there ought 
also to be some in Hades, or the third place. 

789. "It may also be remarked that the misery of the wicked com- 
mences, according to the Scripture, immediately after death, and before 
the resurrection, and that their condition is unchangeably fixed. This is 
evident from Luke xvi.; and also from that passage in Jude where he says 
that those who had died impenitent in the destruction of Sodom and Go- 
morrah were, at the time he wrote, c suffering the vengeance of eternal 
fire.' In like manner it is said of the righteous at death, that they are 
blessed ( from henceforth / and of those who were clothed in white robes, 
having come up through great tribulation, it is said, ' therefore are they 
before the throne of God.' 

790. " These passages are plain, and it would, in all probability, never 
have been attempted to make them mean any thing different from their 
plain sense, were it not for some difficulties, which, it is thought, 
stood in the way of the doctrine that the souls of the saints pass imme- 
diately at death into heaven. Let us look at these, and see whether they 
are not fancied difficulties, which one glance at the truth ought to remove : 

791. (1.) "It is said that the soul, in a state of separation from the 






THE TRUE DOCTRINE. 155 

body, cannot be in the same state, nor properly in the same place, as it 
will be after the resurrection ; and as heaven is to be the eternal abode of 
the saints after the resurrection, it cannot be a proper abode for them 
before. This objection has, however, no force. There is, for instance, in 
this world, a great difference between a person in childhood and old age, 
yea, before he is born and after, or between his sleeping and waking state; 
and yet he is in all these in the same world, in the same place, and is the 
same person. The state and condition of the Saviour differs widely from 
that of any saint or angel, and yet both are in heaven. So angels and 
human spirits differ, and yet both are in one company and in one place. 
So in heaven the condition of the saints before and after the resurrection 
may differ much, and yet they may be, in both cases, in the same place. 

792. "(2.) The saints cannot enter heaven, it is said, before they are 
judged; and as the day of judgment is represented to be after the resur- 
rection, the saints cannot enter heaven until after that, and consequently 
not immediately at death. We may, however, consider, as is generally 
done, that the day of judgment is only a public and final consummation of 
the decision of man's destiny. Although Grod can, and no doubt, does, 
for himself, judge and decide for each one when he dies, yet* it seems ne- 
cessary for the glorious praise of his justice and righteousness that all 
other intelligences should see the propriety of his decision. This is ne- 
cessary, that every mouth may be stopped ; and in order to do this he has 
appointed a day in the which he will judge the world in righteousness by 
that man whom he has ordained. 

793. " (3.) It is also said that the condition of many is represented in 
that day to be undecided. Thus many are said to be disappointed; 
coming to be judged, they find that their expectations of heaven are vain, 
and they say, 'Have we not prophesied, cast out devils, and done many 
wonderful works in Thy name V Now it is said that if these persons had 
been in a fixed state before, they could not have been in doubt on this 
matter. The force of this objection is only apparent. The representa- 
tions of the judgment are after the manner of men, and consequently our 
conceptions of it must be more or less according to what we are accus- 
tomed to see on earth. The Saviour is warning his hearers not to delay 
preparation for death; and, in order to impress his solemn exhortation, 
tells them that many will find themselves disappointed in their expecta- 
tions in reference to the final decision of their judge, and that their hopes 
of heaven, being built on the sand, will fail at last. It does no more ex- 
clusively refer to that day than the many warnings to prepare to meet the 
Son of Man refer to the time of his second coming. He is always coming, 
and to prepare for death is to prepare to meet him. So to find ourselves 
deceived at the day of death is the same as to find ourselves deceived at 
the day of judgment. 

794. " (4.) Again, it is said that in some cases the full effects and 



156 THE TRUE DOCTRINE. 

consequences of persons' actions are not fully worked out when persons 
die. Thus, for instance, it is known that the labours and writings of 
many infidels, who are long since dead, are still working for evil ; and on 
the other hand, the labours and writings of many good men are still work- 
ing out good. These consequences must, in a certain sense, come into the 
consideration of their punishment or reward. Hence it is thought their 
destiny cannot immediately be decided. But to this it may be replied 
that G-od, who judges, knows how these consequences will work them- 
selves out, and is able, therefore, to give a just judgment as well at the 
day of death as at the end of the world. At the last day, when all con- 
sequences have run out their history, it will be proper that they should 
be exhibited in a solemn public judgment, that all may see for themselves 
that all his ways are just and right. Besides, there is nothing unreason- 
able or unscriptural in the belief that the happiness of the righteous in 
heaven, and the misery of the lost in hell, will increase in exact proportion 
as the consequences of their actions on the earth are developing them- 
selves, until the day of judgment, when the cup will be full, and then the 
full draught of happiness or misery will be taken finally and forever ! 
Oh, what a moment will that be I 

795. " Some additional considerations will serve more completely still 
to answer these and other objections, and reconcile the serious and thought- 
ful mind to the idea that the souls of the saints are in heaven before the 
resurrection of the body. 

796. " We shall only gain proper ideas in reference to this interesting 
subject when we have corrected our ideas of heaven, for many of them are 
evidently wrong. We are inclined to think of heaven as affording to the 
saints a fixed or stereotyped condition, without attaching to it the idea of 
degrees and progression. When we maintain that the saints pass immedi- 
ately at death into heaven, we do not mean that they enter then upon their 
final condition, or into their highest state of perfection, but only that they 
enter into that place which is their final abode. When, for instance, a 
child is born into the world, it is in the world ; but it is limited in its 
observations, actions, ideas, capacities, and enjoyments, and yet all these 
are in their state perfect ; all its faculties occupy their place symmetri- 
cally, and we have in the child a uniform but not a perfect being. Analo- 
gous to this may be the primary stage of our future celestial history. The 
child is in the world before it is born and during its infantile years, but 
how different is it, and how different is the world to it, from what it will 
be when all its faculties arc ripe ! So in heaven. The child before self- 
consciousness appears to enjoy an indistinct and floating life, but happy 
too ; so may it be with our future condition before the resurrection of the 
body. The condition of the disembodied spirit will, no doubt, be some- 
what isolated and lonely, (in a pleasant sense,) its happiness being derived 
much, though not entirely, from the flow of its own harmonious existence, 



THE TRUE DOCTRINE. 157 

and not from its connection with things external. Its future connection 
with its body will arrest its floating condition, and connect it again more 
consciously with locality and materiality. Thus it will become more 
capable of social relations and joys; just as the child emerging from its 
floating state in infancy has its social powers developed by being furnished 
with self-consciousness and speech, by which it learns intelligently to 
separate and distinguish itself from the general mass of being, which makes 
its enjoyments higher in their nature and more acute and sensible in their 
quality. 

797. " Perhaps the state of the saints previous to the resurrection of 
the body, and in the first stage of their future being, may be analogous to 
(but of course higher than) a state of ordinary sleep, with active, pleasant 
dreaming. In dreams, the spirit acts and enjoys, unconscious of the body; 
and may we not suppose that the spirit after death may, to a certain ex- 
tent, act and enjoy without the body ? Perhaps it may in this state pass 
profitably and pleasantly through the first stages of its future history. It 
may, so to say, become habituated to eternal things, and develop its spi- 
ritual capacities to such a degree as to be prepared, at the time of the 
resurrection, to enter upon a more tangible and positive state of existence. 
It may thus, also, become acquainted with purely spiritual beings, and with 
the modes of purely spiritual existence. This will be useful, because the 
saints after the resurrection will be required to hold communion with 
things material and immaterial. While the saint is in this world, in the 
body, he becomes conversant with material things, and habituated to them; 
now, in the other world, in a disembodied state, previous to the resurrec- 
tion, he will become conversant with and habituated to purely spiritual 
existence, so that after the resurrection, when soul and body are again 
united, he will be able to hold converse and communion with either mate- 
rial or immaterial existences at pleasure. 

798. " To this it may be objected that while those who lived in the 
early ages of the world would have a long time to remain in this state of 
celestial pupilage, those who live in later ages would have less, and those 
in the last days scarcely any. 

799. "This objection, so far from militating against this idea, most 
beautifully illustrates and confirms it. Thus the souls of men are more 
developed in spiritual things now, and will be still more in future, than 
they were in the earlier ages of the world. Those who lived in the morn- 
ing of the world had very limited and indistinct ideas of divine and 
eternal things. Their views of a future world, especially, were exceed- 
ingly misty and obscure. As the church advanced, life and immortality 
were more and more brought to light. Pievelation passed from types, 
shadows, and ceremonies, into brighter and clearer realities j and spiritual 
conceptions gained a firmer and more distinct hold upon the consciousness 
of men. The new dispensation was an advance upon the old, as under the 



158 THE TRUE DOCTRINE. 

old tlie age of prophecy had been upon the law, and the law upon the • 
simple twilight of the patriarchal age. In what a different light those who 
lived after the new dispensation dawned, stood from those under the Old 
Testament, is clear from what the Saviour says — ' Among those that are 
born of women, there is not a greater prophet than John the Baptist ; but 
he that is least in the kingdom of God' (in the new dispensation) ' is 
greater than he/ 

800. " At the present day, clearer views are enjoyed than were enjoyed 
in the early history of the Christian church. Let any one read the history 
of the patristic controversies, and he will see how the most learned stumbled 
among propositions in search of truth which are now clearly comprehended 
by intelligent Sabbath-school children. And so it will go on into the 
future. Spiritual ideas which are as giants to us, and the nature and 
relations of which we do not see, will be apprehended by our successors at 
once. Thus, under the tuition of the Spirit, revelation will show itself 
progressive, and new things, as well as old, in reference to the spiritual 
world, will be constantly and successively brought out of the treasure of 
God's word, of which the divine Spirit is the commentator. How, you 
ask, does all this apply to the subject in hand ? Thus the earlier a saint 
lived in this world, the longer time for this heavenly pupilage he will have 
in the next before the resurrection, and he needs more; the later he lived 
in this world, the less will he have in the other before the resurrection, 
and he needs less. Thus those who enjoy in this world superior advan- 
tages on account of living under the clearer dispensation of divine truth in 
the last ages of the church, shall not have any advantage over those who 
had less on account of living in the first ages, since those who had less 
will have longer time in the future world before the resurrection. 

801. '.'With this idea in view, the passage in 1 Thess. iv. 15 becomes 
beautifully intelligible : ' For this we say unto you by the word of the 
Lord, that we which are alive and remain unto the coming of the Lord, 
shall not prevent' (that is, shall not go before, anticipate, or have any 
advantage over) 'those which are asleep; the dead in Christ shall rise 
first : then' (when they have risen) ' we which are alive and remain shall 
be caught up together with them in the clouds, to meet the Lord in the 
air; and so shall we be ever with the Lord.' Those who shall live in the 
last moment, having had their spirits fully enlightened and prepared for a 
future existence in the brightness of the latter-day glory before death, 
shall not 'sleep' at all, for there will be no necessity for it; but 'shall all 
be changed in a moment, in the twinkling of an eye, at the last trump.' 
' The dead shall be raised incorruptible,' having been prepared for their 
incorruptible body, but ' we shall be changed.' 1 Cor. xv. 51, 52. 

802. " This theory may be seen in the same way to illustrate itself 
consistently when applied to those who are lost. Those who live last in 
the world, when superior light is around them, sin against greater light 



OF 3IEDIUMSHIP. 159 

than those who lived earlier, and are therefore sooner prepared to have 
their doleful station fixed finally in hell, in the union of soul and body. 

803. " The doctrine we present in reference to the condition of the 
spirits of the saints in heaven, differs from the idea of a middle state, in a 
third place, in several important particulars. It excludes the idea of a 
middle place entirely, and of course all idea of probation, which is gene- 
rally attached to it in some form or other. The state of the spirit in 
heaven, though imperfect, being the celestial childhood of the spirit, is 
nevertheless final, and not probationary. Our enjoyments there will be in 
exact proportion to our capacity ; and as fast as our spirits are unfolded, 
will our joys increase. 

' The more our spirits are enlarged on earth, 
The deeper draughts they shall receive of heaven.' 

804. " What an interesting moment to the spirit will be the moment 
after death ! What scenes will open up before it ! The friends will stand 
weeping over the now tenantless body, but the spirit is — oh ! 

' My thoughts pursue it where it flies, 
And trace its wondrous way V 

805. " The Christian need have no unpleasant anxiety about what 
scenes will open to him, for he knows that the glory which will then 
break upon his astonished spirit will exceed his keenest anticipations." 



OF MEDIUMSHIP. 

806. The facts which I have noticed in relation to mediumship, are 
certainly among the most inexplicable in nature. 

807. There are two modes in which spiritual manifestations are made 
through the influence or sub-agency of media. In the one mode, they em- 
ploy the tongue to speak, the fingers to write, or hands to actuate tables 
or instruments for communication ; in the other, they act upon ponderable 
matter directly, through a halo or aura appertaining to media ; so that 
although the muscular power may be incapacitated for aiding them, they 
will cause a body to move, or produce raps intelligibly so as to select letters 
conveying their ideas, uninfluenced by those of the medium. 

808. Even where they act through the muscular frame of the media, 
their vision may be intercepted by a screen, so that they cannot influence 
the selection of the letters requisite to a communication. (Plate 1.) 

809. Rappings or tappings are made at the distance of many feet from 
the medium, and ponderable bodies, such as bells, are moved or made to 
undergo the motion requisite to being rang. 



160 • OF MEDIUMSHIP. 

810. It will be perceived that my spirit father, in reply to the queries 
put in relation to this mystery, asks, "How do you move your limbs — carry 
the body wheresoever it goeth f how does God cause the movements of astro- 
nomical orbs ?" (457.) 

811. Evidently some instrument must intervene between the divine will 
and the bodies actuated thereby, and in humble imitation between the 
human will and the limbs. Upon the viscera our will has no influence. 
The heart moves without the exercise of volition. 

812. As there is an ethereal medium by means of which light moves 
through space from the remotest visible fixed star to the eye, at the 
rate of two hundred thousand miles per second ; as through an affection 
of the same ether frictional electricity moves, according to Wheatstone's 
estimate, with a velocity exeeding that of light, — so may we not infer that 
the instrument of Divine will acts with still greater velocity, and that in 
making man in this respect after his own image, so far as necessary to an 
available existence, gives him one degree of power over the same element 
while in the mortal state, and another higher degree of power in the spi- 
ritual state. But if there be an element through which a spirit within his 
mortal frame is capable of actuating that frame, may not this element of 
actuation be susceptible of becomiDg an instrument to the will of another 
spirit in the immortal state ? 

813. The aura of a medium which thus enables an immortal spirit to do 
within its scope things which it cannot do otherwise, appears to vary with 
the human being resorted to; so that only a few are so endowed with this 
aura as to be competent as media. Moreover, in those who are so consti- 
tuted as to be competent instruments of spiritual actuation, this competency 
is various. There is a gradation of competency, by which the nature of the 
instrumentality varies from that which empowers violent loud knocking 
and the moving of ponderable bodies without actual contact, to the grade 
which confers power to make intellectual communications of the higher 
order without that of audible kpocking. Further, the power to employ 
these grades of mediumship varies as the sphere of the spirit varies. 

814. It has been stated that mortals have each a halo perceptible to 
spirits, by which they are enabled to determine the sphere to which any 
individual will go on passing death's portal. Spirits cannot approach effec- 
tively a medium of a sphere much above, or below that to which they belong. 

815. As media, in proportion as they are more capable of serving for 
the higher intellectual communication, are less capable of serving for me- 
chanical demonstration, and as they are more capable of the latter are less 
competent for the former, spirits likewise have a higher or lower capacity 
to employ media. It has been mentioned that having made a test appa- 
ratus, my spirit sister alleged that it could not be actuated by her without 
assistance of spirits from a lower sphere. I inquired whether she could 
not meet me again, accompanied by the requisite aid. The reply was in 



OF MEDIUMSHIP. 161 

the affirmative, and accordingly she met me at an appointed hour, and my 
apparatus was actuated effectually under test conditions. (Plate 4, dd, ii } Teh.') 

816. After I had read over an exposition of my information respecting 
the spirit world to the spirit of the illustrious Washington, I requested 
him to give me a confirmation while the medium should he under test 
conditions. (Plate 4, 7ck.) I placed the hand of the medium upon the 
board lever of the instrument, of which a representation has been given. 
(Plate 1, Plate 4,) so as to be on the outer side of the fulcrum, and re- 
quested him to attest the reliability of the medium during the previous 
intercommunion. In reply it was alleged not to be within his power to 
give me that test; I urged that this test had been given in his presence. 
" We had an employee, then" was his rejoinder. Fortunately I had con- 
trived a test instrument requiring less of the mechanical power, so that 
by means of it he was enabled to perfect the evidence by bringing the in- 
dex to the affirmative, under conditions which put it out of the power of 
the medium to produce that result. (See Plate 4 and description.) 

817. These facts make the subject of mediumship a most complicated 
mystery ; but the creation teems with mystery, so that inscrutability can- 
not be a ground for disbelief of any thing. The only cases wherein there 
is absolute incredibility, are those in which the definition of the premises 
contradicts those of the inferences or conclusions. 

818. It is evident from the creative power which the spirits aver them- 
selves to possess, that they exercise faculties which they do not under- 
stand. Their explanation of the mysteries of mediumship only substitutes 
one mystery for another. 

819. If we undertake to generalize, it must come pretty near what I 
have said above, that spirits are endowed, as my spirit father alleges, with 
a " magic will" capable of producing, as they allege, wonderful results 
within their own world, (452;) nevertheless that this will does not act by 
itself directly on mundane bodies. An intermedium is found in the halo 
or aura within or without certain human organizations. The halos thus 
existing are not all similarly endowed ; some having one, some another 
capability. Some are better for one object, some for another object. 
Again, the will-power varies as the sphere of the spirits is higher or lower, 
so that the medium suited for one is not suited for another. 

820. Thus the means by which they are capable of communicating is 
various, and moreover precarious, according to the health and equanimity 
of the mortal being under whose halo they may strive to act. 

821. Evidently, the ponderable elements recognised by mundane che- 
mists cannot contribute to any of the bodies of the spirit world, since their 
gravity must disqualify them for use in a world where every thing is, in 
comparison with them, weightless. Accordingly, one of the queries put by 
me to the convocation of spirits (574) was, whether any of our elements. 

being ponderable, could act as such in the imponderable spiritual creation. 

11 



162 OF MEDIUMSHIP. 

The reply was, Not without undergoing a transformation. This would be 
equivalent to annihilating them first, and recreating them afterward, when 
the process of creating alone would be sufficient. But manifestly it is of 
no importance, whether their adaptation to the spirit world be the result 
of creation or of transformation. 

822. Concerned in the processes of mediumship, it is manifest that 
there is none of that kind of electricity or magnetism of which the laws 
and phenomena have been the subject of Faraday's researches, and which 
are treated of in books, under the heads of frictional or mechanical elec- 
tricity, galvanism, or electro-magnetism. 

823. Frictional electricity, such as produced usually by the friction of 
glass in an electrical machine, or of aqueous globules generated by steam 
escaping from a boiler, is always to be detected by electrometers, or the 
spark given to a conducting body when in communication with the earth ; 
the human knuckle, for instance. When not sufficiently accumulated to 
produce these evidences of its presence, it must be in a very feeble state 
of excitement. But even in the highest accumulation by human means, 
as in the discharge of a powerfully charged Leyden battery, it only acts for 
a time inconceivably brief, and does not move ponderable masses as they 
are moved in the instance of spiritual manifestation. It is only in transitu, 
that frictional electricity displays much power, and then its path is ex- 
tremely narrow, and the duration of its influence inconceivably minute. 
According to Wheatstone's experiments and calculations, it would go round 
the earth in the tenth part of a second. 

824. How infinitely small, then, the period required to go from one side 
of a room to another ! Besides, there are neither means of generating such 
electricity, nor of securing that insulation which must be an indispensable 
precursor of accumulation. 

825. Galvanic or voltaic electricity does not act at a distance so as to 
produce any recognised effects, except in the case of magnetic metals, or 
in the state of transition produced by an electric discharge. In these phe- 
noma the potent effects are attainable only by means of perfect insulated 
conductors, as we see in the telegraphic apparatus. No reaction with im- 
perfect conducting bodies competent to toss them to and fro, or up and 
down, can be accomplished. The decomposing influence, called electro- 
lytic, is only exhibited at insensible distances, within a filament of the mat- 
ter affected. 

826. It has appeared to me a great error on the part of spirits, as well 
as mortals, that they should make efforts to explain the phenomena of the 
spirit world by the ponderable or imponderable agents of the temporal 
world. The fact that the rays of our sun do not affect the spirit world, 
and that there is for that region an appropriate luminary whose rays we 
do not perceive, (415) must demonstrate that the imponderable element to 
which they owe their peculiar light differs from the ethereal fluid which, 



OF MEPIUMSHIP. 163 

according to the undulatory theory, is the means of producing light in the 
terrestrial creation. 

827. In one of the replies made by the convocation. (571.) the idea 
was sanctioned of the effulgence of the spirit being due to an appropriate 
ethereal fluid, analogous to that above alluded to. But it has, I think, 
been shown by me, that as light is due to the undulations of our ether, so 
electricity is due to waves of polarization. But if undulations produce 
light in the ether of the spiritual universe as well as in ours, why may 
not polarization produce in the ether of the spirit world an electricity anala- 
gous to ours I Thus, although in spiritual manifestations our electricity 
lakes no part, their electricity may be the means by which their will is 
transmitted effectually in the phenomena which it controls. 

828. The words magnetism and magnetic are used in this world in two 
different senses. In one, it signifies the magnetism, of magnets or electro- 
magnets ; in the other, the animal magnetism of which the existence was 
su^ested by oTesnier. and which is commonly called Mesmerism. 

829. This mesmerical magnetism seems to be dependent rather on pro- 
perties which we have as immortals, encased in a corporeal clothing, than 
as mortals owing our mental faculties to that frame. If it be the spiritual 
portion of our organization which is operative in clairvoyancy. spiritual 
electricity may be the intermedium both of that faculty and of mesmeric 
influence. 

880. All spirits are clairvoyant more or less, and where this faculty is 
exercised, it seems to be due to an unusual ascendancy of the spiritual 
powers over the corporeal, so that clairvoyants possess some of the facul- 
ties which every spirit, after shuffling off (hi .Hal coil, must possess to 
a greater or less extent. 

Sol. In striving to make a test apparatus by which the communication 
should be uninfluenced by the muscular power of the medium, through 
which alone her will could modify the ideas communicated, an interesting 
fact was ascertained. The nullifying of the power of muscular control, 
which it is the object of this contrivance to accomplish, is obtained unex- 
ceptionally by means of two balls and a plate, as already illustrated, 
■ Plate 2,) or by placing the hands of the medium exterior to the fulcrum 
of the lever-board, as described in the instance of testing the communica- 
tion received from the convocation. But these methods requiring that the 
conditions should be favourable, both, as respects the spirit communicating 
and the medium, are liable to fail. It struck me that the distance between 
the hands and the surface of the table or tray to be moved, by lessening 
the influence of the medium on the table or tray, lessened the power of 
actuation. My efforts were therefore directed to contrive to have the 
hand of the medium near the surface to be moved, without the possibility 
of contact. 

^32. With this view I placed a board for receiving the hands of the 



164 OF MEDIUMSHIP. 

medium upon delicate rollers, so that no horizontal movement would affect 
the base board supporting the rollers and actuating the index. To give 
greater efficacy to the aura, a plate of glass was supported in a wooden 
frame or sash by means of four screw rods fixed upright on the base board, 
each furnished with two screw nuts. The screw rods passed through four 
suitable holes, so as to have one nut beneath, the other above, the sash. 
Thus situated, by adjusting the nuts, the sash could be regulated to any 
horizontal level, so as to be near the upper surfaces of the hands without 
any contact therewith. 

833. On trying this arrangement, it was found as difficult for a spirit to 
actuate it as if the glazed sash had not been employed. 

834. Under these circumstances, I had the glass plate or pane slit length- 
wise into two equal strips. These being restored to the position previously 
occupied in the sash, I interposed between their edges a piece of sheet-tin, 
with teeth cut in one of its edges, (Plate 4, kk,~) so as to make it look like a 
long narrow saw, such as are used by sawyers in frames. With the aid of a 
leaden joint, (such as is used by glaziers to join glass panes,) to which the 
saw was soldered, the teeth of this projected about the eighth of an inch 
below the glass, so as to be near the upper surface of any hand, resting on 
the sliding board. 

835. It was with no small degree of satisfaction that I found the appa- 
ratus now sufficiently susceptible of actuation by my spirit friends. 

836. From this result it would seem that the saw-shaped metallic con- 
ductor, operated precisely as it would have acted had it been necessary to 
impart to the pane those means of electric discharge of which, as at first 
used, it was deficient. 

837. As soon as I had introduced the serrated conductor, my spirit 
father corroborated the impression that it promoted the influence of the 
medium. 

838. This was the first instance in which I have discovered any analogy 
between the laws governing the communication of the medium of the 
spirit will-power, and those obeyed by electrical phenomena. 

839. An account is given in my narrative of an experiment in which a 
board, suspended at one end from a spring-balance, was made to descend 
with a force of three pounds, through the instrumentality of a medium who 
had no connection with the board, excepting water which was interposed. 
Hence, as the hook screwed into the board, by which it was secured to 
the hook of the balance, was six times as far from the fulcrum as the 
hands of the medium, the force exerted by the officiating spirit was equal 
to 3 X 6 ='18 pounds. (See Plate 3, and description.) Nevertheless, 
no upward reaction was perceptible to me, nor was any experienced by the 
medium, Henry Gordon, as he declared. 

840. In the case of the boy (Plate 3,) a downward action of seven pounds 
was observed, wliicb, multiplied by the difference of distance, amounted to 



OP MEDIUMSHIP. 165 

7 X 6 = 42 pounds, and yet the boy was not perceptibly impelled in the 
opposite direction. Nor, when through the same juvenile mediuinship, 
the whole of the apparatus was thrown upon the floor, did the boy appear 
to be impelled in the opposite direction. Nor was there any reaction when 
the apparatus was thrown down. Now, agreeably to the laws of nature, 
as established by human experience, in all cases of motion or momentum, 
there must be an equal force exercised in the opposite direction by the vis 
inertiae of some other matter endowed with that attribute. Hence Archimedes 
said, " Give me but where to stand, and I will move the world." A point 
of support, a place of resistance, however, was held to be indispensable. 

841. The only explanation of which I can conceive is, that spirits, by 
volition, can deprive bodies of vis inertise, and move bodies, as they do 
themselves, by their will. But the necessity of the presence of a medium 
to the display of this power, granting its existence, is a mystery. 

842. That the spirit should, by its " magic" will-power, take possession 
of the frame of a human being, so as to make use of its brain and nervous 
system, depriving its appropriate owner of control, is a wonderful fact 
sufficiently difficult to believe, yet, nevertheless, intelligible. The aura 
which surrounds a medium must be imponderable. No volition of the 
medium can, through its instrumentality, move ponderable bodies, nor cause 
raps or consequent vibrations in the wooden boards. Hence, the presence 
of a medium imparts power to spirits which the medium does not possess. 

843. The aura on the one side, and the spirit on the other, are inert 
unless associated. Thus the volition of the spirit gives activity to an 
effluvium, by itself, so devoid of efficacy that it wholly escapes the perception 
of the possessor or the observation of his mundane companions. It has 
been already alleged, that the usual reference to mundane electricity must 
be wholly unsatisfactory to all acquainted with the phenomena and laws 
associated under that name; since no such movements have ever been 
produced by such electrical means, nor is it consistent with those mundane 
electrical laws, nor the facts which electricians have noticed, that such 
movements should be produced. Those movements which have been pro- 
duced by electricity have never been effected without surfaces oppositely 
charged, nor, of course, without the means of charging them. Neither are 
there associated with the spiritual manifestations means at hand of creat- 
ing nor of holding charges either much more minute than those which 
display perceptible force or cause audible sound. 

844. Electro-magnetic phenomena require the use of powerful galvanic 
batteries or magnetic metals. Galvanic series, of the most powerful kind, 
do not act at the minutest distance without contact. 

845. Even lightning could not move a table backward and forward, 
though it might shatter it into pieces, if duly interposed in a circuit. 

846. Electrical sparks produce snapping sounds in the air, not knock- 
ings or rappings upon sonorous solids. 



166 OF COUNTER-MEDIUMSHIP. 



ON THE INFLUENCE OF THE ILL-TREATMENT OF MEDIA, ON SPI- 
RITUAL MANIFESTATIONS.— OF COUNTER-MEDIUMSHIP. 

847. Allusion has been above made to the unfavourable influence 
upon manifestations of the demeanour and incredulity of the investigator, 
displayed in suspicious, cold, scrutinizing looks, such as would be merited 
only by a cheat or pickpocket. All this has a deteriorating influence upon 
mediumship, and likewise repels the spirits. While communicating through 
a medium, a near blood relative, much beloved by the communicating 
spirit while in this world, coming into the circle, an immediate departure 
of the spirit was the consequence. It was subsequently alleged in explana- 
tion that there existed a repulsiveness between him and the spirit, founded 
on the idea that his opinions were under the influence of worldly consi- 
derations, whence a predetermination to disbelieve, as far as possible, by 
an unfavourable view of the evidence. 

848. An incredulity liable to be overcome by the reason by which it has 
been created does not form a bar ; but where an impregnable bigotry has 
been introduced merely by education, so that the person under its influence 
would have been a Catholic, Calvmist, Unitarian, Jew, or Mohammedan 
by a change of parentage, cannot usually be changed by any evidence or 
argument. Spirits will not spend their time subjecting their manifesta- 
tions to such impregnable bigotry, or to predetermined malevolence. 

849. On this account such persons find it hard to obtain the manifesta- 
tions which they seek with ill-will to Spiritualism, and a predisposition to 
ridicule and pervert it. 

850. Besides this difficulty, there is no doubt a constitutional state, 
the inverse of that which creates a medium. The atmosphere of persons 
so constituted, neutralizes that of those who are endowed with that of 
mediumship. 

851. It were impossible for any one to be more incredulous than I was 
when I commenced my investigations ; but in the first place, my recorded 
religious impressions, founded on more than a half century of intense 
reflection, in no respect conflicted with the belief which Spiritualism 
required. As I said to a clergyman, I wish I knew as well what I ought 
to believe, as I can perceive what I ought not to believe. I was ardently 
desirous that the existence of a future state should be established in a way 
to conform to positive science, so that they might start together. This 
was perceived by my spirit friends, and that they had only to give me 
sufficient evidence of the existence of spirits and their world, to make me 
lay down in the cause my comparatively worthless mortal life, could I be 
more useful to truth in dying than in living. 

852. My father and sister, brother and friend Blodget, were therefore 
not deterred by my sneers or denunciations. Moreover, I was never pre- 



Or COUNTER-MEDIUMSHIP. 167 

disposed to suspect any medium of treachery, and therefore never disgusted 
them by the display of any such impressions. To the aid of these truly 
angelic spirits who were nearly allied with me, came another angel, (whom 
I will designate by his initials W. W.,) who, from philanthropic motives, 
seems to have selected me to serve in this invaluable dispensation. Hence, 
his first annunciation of my destined course, in language which so far, how- 
ever it may imply an overestimate of my capacity to serve, shows the more 
the partiality with which it seems to have been estimated by him. (47.) 

The Author's Discovery of his powers as a Medium. 

853. It occurred to me to try how far the interposition of my hand 
would interfere with the powers of the medium to whom I resorted. To 
my surprise, it seemed very little to impair the actuation of the index by 
the officiating spirit. It next occurred to me to ascertain how far a dimi- 
nution of contact, between the hand of the medium and mine, would im- 
pair the power exercised under these conditions. In pursuance of my 
request, the contact was diminished by successively lifting the fingers of 
the medium and the rest of the hand from mine, until only one finger 
was left. Finally, this finger was removed, and yet the power of actua- 
tion still continued to exist, though enfeebled. The officiating spirit, my 
friend W. W., now was made a party to this investigation, being requested 
to estimate the effects as well as myself. 

851. I requested the medium to pick up a pair of scissors which lay on 
the table, and, while holding the blades between the finger and thumb, to 
lay the rings upon the back of my hand. An increase of power was 
manifested to my observation and that of W. "W. 

855. At a subsequent sitting, having made due preparation, a strip of 
sheet tin about two inches wide, and about fifteen inches in length, being 
applied to the back of my hand while resting on the base board of the 
spiritoscope, (Plate 4, Fig. 2,) the medium held it successively at various 
distances. Under these circumstances, the facilitation was greater as the 
distance between her hand and mine was diminished. 

856. A plate of glass of about four inches square, interposed between 
the palm of the hand of the medium and the back of mine, interrupted 
the power entirely ; but neither cork nor a metallic plate of a similar size 
much reduced the power. 

857. The frame (Fig. 3, Plate 4) being in situ, as described, paragraph 
hk of the description, under these circumstances the removal of the 
serrated strips diminished the power more and more as removed. 

858. Thus it appears that there is a mesmeric electricity, or spiritual 
electricity, which may be considered as appropriate to the spirit world as 
their vital air is ; but which like that air, may influence our spiritual bodies 
while in their mundane tenement. It may, as well as the vital air of the 
spirit world, belong in common to the inhabitants of that world and to us 



168 ON PSYCHOLOGICAL EXPLANATIONS 

as spirits, being a polarizing affection of the spiritual ethereal medium, 
of which the undulations constitute the peculiar rays of their spiritual sun. 

859. That this spiritual or mesmeric electricity should be auxiliary to 
the efficacy of the magic will-power, of spirits, is of course one of those 
mysteries which, like that of gravitation, may be ascertained to prevail, 
and yet be to spirits as well as mortals inexplicable. 

860. "We live in a wonder-working universe, which becomes more and 
more wonderful as we learn more of it, instead of being brought more 
within our comprehension. When we compare what we know with the 
knowledge of savages, it may appear a mountain of learning and science ; 
but this very learning and science only makes us see still more how great 
is our ignorance ! 



ON PSYCHOLOGICAL EXPLANATIONS OF SPIRITUAL MANIFESTATIONS. 

861. This, for the third time, brings under discussion the report of 
Dr. Bell, of Somerville, near Boston, on spiritual manifestations. 

862. It is not in reference to this distinguished physician in his indi- 
vidual capacity that I name him thus often, but in reference to the hypo- 
thesis which his allegations must oblige him to sustain, and of which he 
may be considered a most respectable advocate. Dr. Bell not only admits, 
but confirms by his own testimony, the important fact of the movement 
of heavy bodies without contact. His experience, in this respect, is more 
striking than mine, since he has not only seen this phenomena take place 
repeatedly, but on one occasion, as before stated, saw tables move fifty feet, 
intelligently obedient to his directions. He also admits the reception of 
such communications from pretended spirits, as spiritualists would con- 
sider as coming from real spirits. Yet on the negative ground, that 
agreeably to his experience, nothing was found to be communicable but 
what pre-existed in the mind of some mortal present, he infers that the 
ideas received are not derived from spirits, but from the minds of those 
mortals who are parties to the process. 

863. Of course our distinguished friend thus involves himself in the 
task of explaining not only the intellectual, but also the mechanical move- 
ments, by the mental agency of the media who participate in the condi- 
tions under which the manifestations occur. 

864. I have already adduced manifestations irreconcilable with the 
assumption on which the whole of Dr. Bell's inference is built, (111 to 288.) 
But were his observations verified, in order to make them justify the ab- 
negation of spirits, it should be shown that any spirit could tell him any 
thing which must be known to him, whether known to the spirits or not. 






OF SPIRITUAL MANIFESTATIONS. 169 

Remembering all the facts communicated to him by his spirit brother, it 
should be shown that any other spirit could narrate them as well as his 
spirit brother. Any inquiry made of any spirit, of which the answer is 
known to the inquirer, should be told on request as well as any other; 
but it will be found that answers are given only to those of which the 
spirit knows the answers independently, through his own memory. Un- 
der favourable circumstances mental questions are answered; but often, 
when mental questions cannot be answered, those put verbally are replied 
to. I have detected spirit impostors, by their inability to tell the name of 
my sister in the spheres. 

865. I postponed the discussion on this question until I should have 
submitted to the reader the communications which I had received. I 
trust that these are of a nature to show that they could not have originated 
in my mind, nor in those of the media through whom they were obtained. 

866. Whatever want of ability may be shown, by Dr. Bell, to exist in 
the communications alleged to come from Paine, Swedenborg, and Bacon, 
or from spirits personating those distinguished men, it cannot do away 
the valuable information which I have obtained from my spirit father and 
others, sanctioned by a convocation of spirits. It has been shown that in 
a few pages of that communication, there is vastly more knowledge of 
our happy prospects in the future world, than all that can be found in the 
Scriptures. 

867. Dr. Bell will not, I am sure, suspect me of any want of truthful- 
ness, and will hardly fatter the media and myself with an unconscious 
origination of ideas, which had never before occurred to either. 

868. If he finds that in the case of Swedenborg and Bacon the spirits 
are below their medial instruments in capacity, he will find that in the 
instance of my spirit friends this estimate must be inverted. 

869. My experience does not tend to establish that there is less folly or 
more wisdom in the inhabitants of the spirit world than in this. I con- 
cur with Dr. Bell in the opinion that the work to which he alludes, attri- 
buted to the spirit of Paine, merits all the denunciation which he bestows 
on it. I concur that it must be the work of a mind, whether celestial or 
mundane, ignorant of the rudiments of chemical philosophy. But if such 
a work coming from a mortal would not disprove the author's claim to be 
a mortal human being, wherefore then should a foolish book coming from 
a foolish, ignorant spirit, personating Paine, disprove the author to be a 
spirit ? It only shows that low, ignorant, foolish spirits personate the 
spirits of eminent authors ; but does that disprove the existence of spirits ? 
Does madness or idiocy annihilate the victim of these afflictions ? But in 
all cases where communications are obtained through speaking or writing 
media, the minds of the media are liable, unconsciously, to pervert or 
repress the sentiments of the spirits, and therefore are not trusted by me, 
unless corroborated by communications through the alphabet. 



170 ON PSYCHOLOGICAL EXPLANATIONS 

870. By their existence in the spheres, it seems to me that spirits im- 
prove as to their talents, not as to their reasoning powers. They have a 
superior knowledge to that which we possess of their own world, but not 
of our sciences, as far as I have had means of judging. Having no great 
objects to effect, they have no great incentive to thought or contrivance. 
It is by learning, more than by invention, that they rise in the spheres. 

871. These inferences are not, however, admitted by the spirits. They 
allege that as their medial instruments improve, they will give me reason 
to change my opinion. They assume to go deeper and farther into the 
nature of things than mortals. 

872. To me it seems that their happiness is due in part to self-felicita- 
tion and seeing every thing under a rosy hue. They often advert to the 
superior height upon which they stand, without showing that they see more 
in consequence. 

873. So far as I can judge, in some branches of knowledge, the spirits 
will improve by discussion with mortals. They will be cured of some of 
their "sky scraping !" 

874. They seem to be mainly improved by their reciprocal intercourse. 
Thus honest bigots of all sects, find when they get together that in point 
of fact none of their records are true ! 

875. It is by getting rid of error, more than acquiring knowledge, that 
they rise in reciprocal estimation. 

876. Very soon after my father began to communicate with me, nearly 
fourteen months ago, he said — " We know little more in religion than you/' 

877. They all agree that good works are solely of importance, creeds 
only being good or bad as they induce good or bad deeds. 

878. A good man cannot accept a creed which sanctions wickedness; 
that, for instance, which authorizes, under certain sophistical pretences, 
spoliation, massacre, rape, fraud, &c. Whenever any man brings him- 
self to believe that his God ever authorized such crimes, or patronized 
those who were guilty of them, he becomes more or less immoral. Dr. Berg 
truly alleged that " a devotee is assimilated to the God whom he worships." 

879. To assist me, as it were, in exposing the errors of those who with 
Dr. Bell admit, for the most part, the facts of Spiritualism, yet ascribe the 
whole to the minds of mortals acting as media or inquirers, an advocate 
of that side of the question gives this explanation of the fact of my hav- 
ing sent a message to Mrs. Gourlay by my spirit sister : 

880. He alleged it as a fact, that if two snails be placed in proximity, 
and afterward apart to a considerable distance, that the contact of one, will 
affect the other perceptibly. 

881. That Mrs. Gourlay and myself being frequently in each other's 
society, it followed -that if at the distance of about a hundred miles I wished 
her to induce Dr. Gourlay to apply at the bank, Mrs. Gourlay, although 
at the time engaged in receiving a most interesting communication from 



OF SPIRITUAL MANIFESTATIONS. 171 

her mother for her brother, had so much more snail-like sympathy, with 
me at Cape Island, than with the ideas she believed to proceed from her 
mother, that she would interrupt the one forthwith, to attend to the other 
at that particularly inconvenient time ! Meanwhile, the phenomenon of 
the index of my disk being moved independently of any effort of mine, so 
that I can make oath that no mortal moved it, is not taken into view. 
Surely if by such means a message respecting a pecuniary affair could 
awaken sympathy, there are many messages which it would be of im- 
mensely more importance to convey, than that which I sent in the instance 
in question. 

882. But how comes it that neither I nor any other of her friends can 
send messages to Mrs. Gourlay while in the same city with her ? Must 
her friends go to Cape Island for the purpose ? Will this erudite and in- 
genious psychologist inform me by what means I may bring about this 
object, which, on business account, would be more convenient than send- 
ing notes by penny post ? 

883. Am I to go through the same process of sitting down at my spirito- 
scope ? Will this learned assailant of Spiritualism inform me why I must 
do this, and must wait till the index moves ? Wherefore should it move 
after a quarter of an hour's invocation, when it will not move at first ? 

884. Again, I wish the circumstance I am about to mention to be ex- 
plained by psychology : I was sitting in my solitary third-story room at 
Cape Island, invoking my sister as usual, when to my surprise I saw Cad- 
wallader spelt out on my disk. " My old friend, G-eneral Cadwallader ?" 
said I. " Yes." A communication ensued of much interest. But be- 
fore concluding, I requested him, as a test, to give me the name of a per- 
son whom I met in an affair of honour more than fifty years ago, when he 
(General Cadwallader) was my second. The name was forthwith given, 
by the pointing out on the disk the letters requisite to spell it. 

885. Now as the spirit of General Cadwallader, during more than fifteen 
months that other friends had sought to communicate with me, had never 
made me a visit, why should his name have been spelt out when I had not 
the remotest hope of his coming, and was expecting another spirit, the 
only one who had been with me at the Cape ? 

886. Further, the breakfast bell having rung, I said, " General, will you 
come again after breakfast V I understood him to consent to this invita- 
tion. Accordingly, when afterward I reseated myself in statu quo, I 
looked for the General, but, lo ! Martha, my sister's name, was spelt out ! 

887. I challenge this psychologist to put his hypothesis on paper, in 
order that I may psychologize him into a more consistent assumption of pre- 
mises and conclusions. 

888. Let him show his hand by reducing his sophistry, as I conscien- 
tiously consider it, to black and white. He may learn the difference between 
talent and judgment. I am aware, that he shows a vast deal more of the 



172 ON PSYCHOLOGICAL EXPLANATIONS, ETC. 

appropriate ability of his profession in defending the view he has espoused, 
than I could hope to exert. It is only in the strength of truth that I feel 
strong. " Thrice is he armed that hath his quarrel just." 

889. It is of no small importance that this learned and subtle psycho- 
logist, should explain how my spiritoscope, or any other instrumental means 
of alphabetic indication, becomes necessary to effect the psychologization of 
a medium at a great distance, so as to convey to her mind the ideas which it 
is an object to impart. Why is it necessary that the index over a disk at 
Cape May, should revolve to the letters requisite to spell a message, in 
order that the index of another disk in Philadelphia, should revolve at a 
subsequent time ? How does the mechanism in one place, acquire a power 
from the remote actuation of another ? Will it be pretended that they 
are affected analogously to the sympathetic snails; whence, having kept 
each other's company, this miracle ensued ? But even this is not true, since 
they were not kept together, if ever they were in each other's company. 

890. Could any process be divined by which an instrument for supposed 
alphabetic communication with spirits, could be applied to transmit such 
messages as that for which I employed mine, according to this psycholo- 
gical hypothesis, it would be superior to the existing telegraphic pro- 
cess, since the ocean could be no barrier to messages which, although de- 
pendent on snail-like sympathy, would have nothing in it of the prover- 
bial creeping attribute of the animal in question. 

891. The following manifestations are of a nature, as it seems to me, to 
invalidate Dr. Bell's notion that the communications received from the 
spirit are acquired from the minds of the bystanders : 

892. Calling on Miss Ellis, it was found that her time was so pre- 
engaged, that she could not, as she said, sit for me till the day but one 
succeeding. My spirit sister manifested her desire to communicate, and 
conveyed the idea that Miss Ellis could give an hour named next day, if 
she would examine her list. This examination being made, the sugges- 
tion was verified. 

893. Here was an idea not obtained from the mind of any person pre- 
sent. It could not exist in the minds of those who, like my friend and 
myself, had not seen the list, nor could it have been in Miss Ellis's mind, 
as in that case she would not have had to consult the list, in order to de- 
termine the truth of the suggestion. 

894. In this visit, Dr. W. F. Channing, who was my companion, said 
that possibly he had better not accompany me. It was left to my spirit 
sister to decide. No instrument being ready, as the quickest mode of 
communication, the medium was made to take up her pen, and began forth- 
with to make figures upon a sheet of paper. When the operation termi- 
nated, nothing but figures were seen to have been written. The medium 
said she did not know what to make of it. But under the letters it was 
written, " Select, from the alphabet, the letters corresponding, and you have 



ALPHABETIC CONVERSE WITH SPIRITS, ETC. 173 

my answer." This being done, the following sentence was obtained : "My 
dear brother, come alone." 

895. It cannot be reasonably imagined that either Miss Ellis, my friend, 
or myself suggested this reply, as my friend and myself regretted the 
result, and it was not the interest of Miss Ellis to lessen the circle. But 
none of us had the ability to have perceived the numbers indicating the 
relative position of letters in the alphabetic row, so as to have selected 
them correctly. It would take some time to associate the letters with the 
numbers duly, and an unusual strength of memory to recollect them. 



MODERN PROCESS FOR ALPHABETIC CONVERSE WITH SPIRITS, AS 
NEW TO MAN AS THE ELECTRIC TELEGRAPH. 

896. In his instructive work on Spiritualism, the idea is advanced by 
Capron, that the species of modern spirit communication, of which his 
book mainly treats, dates back to a period of history so early that no age 
or country is exempt from accounts of them. 

897. To me it seems that I have never read any thing in history in 
which intellectual communication was established by sounds or mechanical 
movements with invisible beings. Sight has almost always been the 
sense most appealed to in evidence of the appearance of ghosts. In the 
instance of the Witch of Endor, Samuel is made to come from his grave, 
not like one of our happy spirits from his beautiful abode in the spirit 
world : — 

" Then said the woman, Whom shall I bring up unto thee ? And he 
said, Bring me up Samuel. And when the woman saw Samuel, she cried 
with a loud voice : and the woman spake to Saul, saying, Why hast thou 
deceived me ? for thou art Saul. And the king said unto her, Be not 
afraid : for what sawest thou ? And the woman said unto Saul, I saw 
gods ascending out of the earth. And he said unto her, What form is he 
of? And she said, An old man cometh up ) and he is covered with a 
mantle. And Saul perceived that it was Samuel, and he stooped with his 
face to the ground, and bowed himself. And Samuel said to Saul, Why 
hast thou disquieted me, to bring me up ? And Saul answered, I am sore 
distressed ; for the Philistines make war against me, and God is departed 
from me, and answereth me no more, neither by prophets, nor by dreams : 
therefore I have called thee, that thou mayest make known unto me what 
I shall do. Then said Samuel, Wherefore then dost thou ask of me, see- 
ing the Lord is departed from thee, and is become thine enemy ? And the 
Lord hath done to him as he spake by me : for the Lord hath rent the 
kingdom out of thine hand, and given it to thy neighbour, even to David : 
Because thou obeyedst not the voice of the Lord, nor executedst his fierce 



174 ALPHABETIC CONVERSE WITH SPIRITS, 

wrath upon Anialek, therefore hath the Lord done this thing unto thee 
this day. Moreover, the Lord will also deliver Israel with thee into the 
hand of the Philistines : and to-morrow shalt thou and thy sons be with 
me : the Lord also shall deliver the host of Israel into the hand of the 
Philistines." 1 Sam. xxviii. 11-19. 

898. It is represented in this quotation, that the ghost of Samuel came 
and conversed with Saul; that he " ascendeth out of the earth; an old 
man comctli u_p, and he is covered with a mantle." Where is there any 
thing in common between this representation and the process by which I 
communicate with my familiar spirits, — not coming up from the grave, or 
the disgusting heaven of Josephus, but from their magical abodes in the 
skies ! I challenge any one to adduce the idea, as having ever been ex- 
pressed, that any one had found any mode of conversing with spirits 
resembling in its operation that which we now have discovered. This 
seems to be as new to the spirits as to us, being as much a novelty as the 
electric telegraph. The very limited degree in which it has been recently 
accomplished has been attained with very great difficulty. It appears that 
efforts were made to establish this intercourse in England at the mansion 
of the celebrated Wesley, without any beneficial result. If ever this art 
had been discovered, certainly it would not have been lost. Even the idea 
of rapping or knocking independently of mortal agency •, had the fact ever 
been established, could not have been held so incredible as it was, almost 
universally, when it took place at Hydesville, or in Great Britain, as above 
mentioned. 

899. The learned Dr. Priestley, utterly incredulous that the rappings 
at Wesley's could be ascribed to any supermundane agency, attributes it 
to some trick on the part of servants, assisted by neighbours. It ap- 
pears that in general the most scientific and well-read persons are the 
most backward in ascribing such phenomena to invisible spirits. If, 
therefore, during past ages such inscrutable noises and movements of 
bodies had occurred, resembling those recently noticed, still no such use 
had been made of them as we now behold. Such manifestations being 
once so far demonstrated as to induce people of sound mind to unite 
in referring them to the immortal spirits of departed friends, is a fact of 
such awful, thrilling interest, that it never could have become obsolete ; 
especially as the same state of things which permitted it once to be 
successfully witnessed, would have led to its reiteration. Neither the 
spirits nor mortals had laid it aside, any more than the telegraph or the 
railways will be disused, after experiencing the advantages of those inven- 
tions. 

900. Is there not as much reason for the lateness of this discovery, as 
for that of any of those inventions by which modern times are distinguished 
from ancient? Even now, with what difficulty has it been accomplished 
to the degree to which it has arrived. After eighteen months of laborious 



AS NEW AS THE TELEGRAPH. 175 

investigation, I find myself surrounded by inveterate skeptics among my 
own family friends and most of my comrades in science. 

901. There is scarcely a country besides this in which I should escape 
legal penalties or tyrannical restraint, in expressing the opinions which I 
most devoutly entertain, and am impelled irresistibly to express; and, 
although in this country, free from legal penalties, there is scarcely an 
orthodox female tongue belonging to some of the best of the sex (in all 
other respects amiable) which will not devote itself universally in the ser- 
vice of bigotry and intolerance. 

902. But beside the arguments thus founded, there is another, resting 
on the fact that had there been any intellectual communication with the 
spirit world, there could not have been such an ignorance of the religious 
doctrines which there prevail. There is in that world no diversity as 
respects the existence and unity of G-od ; nor as to the unimportance of 
those creeds which have caused in this world so much, mischief, by the 
consequent animosity, persecutions, and warfare. The superior efficacy of 
good works over creeds is by the higher spirits invariably insisted upon. 

903. Then, agreeably to the same authority, the idea of an omnipotent, 
omniscient, and prescient G-od being under the necessity of subjecting 
things to trial, is considered as involving a contradiction; the premises 
being irreconcilable with the conclusion. There is not an elevated spirit 
that will not answer in the affirmative, every query proposed in the verses 
inserted, (page 34.) 

904. There is but one sentiment as respects the question between pro- 
bation and progression, and that is in favour of the latter. " Onward and 
upward is the motto on our spiritual banner." Such is the language held, 
and repeated over and over again. It would not take a quarter of an hour 
for a spirit to pour information into the ear of a mortal which, if credited, 
would put an end to all honest discord respecting religion, and induce that 
mortal thenceforth to look to the spirit world as his ultimate destination. 
The language of the paragraph in the address through Lanning, would go 
home to every human mortal having reason to comprehend it, so that 
whatever they might pursue in this world would be with an ultimate view 
to ascendancy in the other. (See Preface.) 

905. Bigotry, fanaticism, selfish sectarianism, the want of media and 
bold, enlightened investigators, seem to have formed impenetrable obstacles 
to the promulgation of a knowledge of the greatest importance to human 
prosperity, morals, and future happiness. No doubt that so much evil 
should arise merely from want of a knowledge so near at hand, is one of 
the facts which human reason finds it most difficult to reconcile with the 
power and goodness of the Almighty Ruler of the universe; but that is a 
difficulty which exists in case any one creed be assumed as true ; since none 
has been heretofore so communicated as to be within the reach of mankind 
in general. Meanwhile the error has originated in various sects, that they 



176 INFLUENCE OF MUNDANE WEALTH 

have been especially favoured by God, so that they alone of all his creatures 
have had true light let in upon them. 

906. Happily, from the mode in which the light of Spiritualism has 
been received by its present votaries, it may be gradually extended to all 
their fellow-creatures: and meanwhile those who enjoy this light do not 
assume that their fellow-creatures who are in this respect less fortunate, 
are on that account to be censured, denounced, and persecuted as far as the 
power to persecute goes. Spiritualists believe the wonderful manifestations 
on which their creed rests, to have far more testimony in its favour than 
any other before accredited ; and that the manifestations relied on being 
more recent, and observed by multitudes of eye-witnesses, known by their 
neighbours to be truthful, have, as mere hearsay proof, an immense supe- 
riority over the recorded tradition of an obscure, illiterate, superstitious 
age and country. But then the same privilege which has been enjoyed by 
one set of observers belongs to any succeeding number, and no less to suc- 
ceeding ages than to this. It is not assumed that any special inspiration 
appertains to any existing being, as an instrument of promoting truth, that 
will not inure to others. No particular exclusive capacity for miracles is 
claimed for this age ; on the contrary, the belief is that in this, as in other 
things, there will be improvement and progression, and that posterity will 
learn directly from the same high angelic source whence we learn. 

907. The more the moral code of Spiritualism is contrasted with that 
which has heretofore prevailed, the better we shall be pleased. We chal- 
lenge the strongest, the most learned of those who adhere to that dispensa- 
tion, to meet us ore rotundo seu currente calamo. Confident in the strength 
of truth and the feebleness of error, the writer of these lines fears not 
any competitor who makes error his client. 



INFLUENCE OF MUNDANE WEALTH IN THE WORLD TO COME. 

According to the Spiritual Code, riches elevate or degrade according to 
the virtue displayed in their acquisition and employment. 

908. The great object of the more prudent and calculating portion of 
mankind, is to provide for that old age which they all hope to attain, or, if 
it be not reached, to provide the means for themselves or families which 
may insure a comfortable if not luxurious support, in case sickness or 
mutilation should deprive them of the power of making money, or compe- 
tency to earn wages. 

909. But how precarious and fleeting are any such worldly advantages, 
when compared with those of an eternal home, where every thing desirable 
may be had without causing a drop of sweat to fall from the brow ! Let 



IN THE WORLD TO COME. 177 

the description of the higher spheres be compared with any earthly para- 
dise, which, besides inferiority in every attribute which can render it attract- 
ive, is open to all the ills of mental and bodily suffering to which flesh is 
heir. If there be any objection to the consequences of a due appreciation 
of the bliss which we may expect in the spirit world, it would seem to be 
founded on its tendency so to enfeeble our interest in this world, as to 
deter the human efforts on which this sphere is, under God's laws, mainly 
dependent for improvement. But then, as a matter of principle, in order 
to merit elevation in the spirit world, exertion may be induced in this ; and 
exertion thus originating, can never be perverted to the perpetuation of 
those wrongs now so often forming the steps to human aggrandizement. 
The subjugation, the pillage, and extirpation of mankind, will never be 
induced by considerations founded on the desire to accumulate treasure in 
heaven. 

910. There is hardly in respect to any subject, more error than in the 
estimate made of persons who strive to acquire wealth* The question lies 
not in the zeal with which it may be sought, but in the object for which 
it is desired. Although the maxim that the end justifies the means, be 
immoral when extended so far as to palliate any dereliction of the cardinal 
virtues, does it not hold good so long as the means employed are consistent 
with these virtues ? Is it not charitable honestly to seek the pecuniary 
means of being charitable ? Is it not liberal to seek the means wherewith 
to be liberal ? Hospitable, to- seek the means to support hospitality ? Is it 
not the duty of each man to promote the welfare of his wife and children, 
by seeking the means wherewith to house, clothe, and feed them, and, 
moreover, to educate them intellectually as well as morally ? Since, when 
destitute of education, a man is little above a brute, surely it must be me- 
ritorious to seek the means of educational improvement, both for ourselves 
and for those by whom we are surrounded ; but more especially for those 
who are so dependent on us, that it can only through us be attained. 

911. That part of the Lord's prayer which deprecates temptation, is 
perhaps of pre-eminent importance ; since where there is one man who goes 
through the world honestly by resisting temptation, there are hundreds 
who preserve their honesty by avoiding temptation : by so providing pecu- 
niary means in due time, as not to be placed between the alternative of 
starving, begging, cheating, or stealing. 

912. In our republic it will be found that while the acquisition of wealth 
enables one individual to raise his family by educational superiority, the 
offspring of another, by the loss of fortune, sink into the mass of illiterate 
labourers ; so that there is a perpetual undulation by the educational in- 
fluence of money. Though public schools may extend the advantages of 
education to the poor, yet want drives the educated youth to loathsome 
drudgery, made more painful by the enlargement of his views resulting 

from education. 

12 



178 INFLUENCE OF MUNDANE WEALTH, ETC. 

913. To the consequence of hereditary noblemen hereditary wealth is 
essential, having vastly more influence than titles. In those countries 
where titles exist without associated wealth, they have scarcely any weight. 
However incompetent money may be to give importance to an uneducated 
commoner, a cotton-spinner, by educating his son and giving him his for- 
tune, may prepare him to sway an empire ; when, had his father been a 
pauper, the premier might have lived among those so eloquently described 
by Shakspeare's Henry the Fourth, as upon " uneasy pallets stretching 
them." How different from those perfumed chambers and canopies of 
costly state, to which this spinner's boy was actually enabled to climb 
through the education and position resulting from paternal affluence ! 

914. Civilization elevates those who have the advantages of education, 
and who are either professionally employed in intellectual pursuits, or have 
leisure to cultivate science and literature from taste. But the same divi- 
sion of human labour and enterprise which gives intellectual pursuits to a 
few as a profession, gives to the mass occupations inconsistent with the 
cultivation of their intellectual powers. Those who are engaged in the 
humblest species of industry, living from hand to mouth, have little or no 
time to spare from that which their necessities imperatively require; and 
the bodily fatigue incurred during working hours, makes repose from all 
exertion the primary object. 

915. But the situation of the poor, ignorant, and uneducated labourer 
in civilized society, is rendered worse than that of an equally ignorant and 
uneducated barbarian, by contrast with his educated neighbours. The low- 
est savage has as much scholastic education as his chief, while the civilized 
labourer may be in the rear of an. educated child of five years of age. 
Thus the absolute evil is made relatively still greater. When any man 
reflects on these facts, can he be otherwise than anxious for those means 
which are necessary to put his offspring upon a par in learning with those 
of others in the same community ? 

916. Early in life, it is manifest to every one who does not enjoy pecu- 
niary affluence, that any species of indulgence which he may desire re- 
quires money for its attainment. Even the command of leisure for any 
enjoyment requires money, since, if obliged to work to earn his bread, a 
man may not have leisure for any other object. 

917. Among the most rational motives for the pursuit of wealth is the 
love of independence. " Thy spirit, Independence, let me share — lord of 
the lion heart and eagle eye I" In this sentiment every noble soul must 
participate. How many have had, like the apothecary in Shakspeare's 
tragedy, to allow their poverty to rule, instead of honest will ! How many 
have been induced to "earn their daily bread by their daily sliame!" 

918. Prudent, thoughtful, honest men, who do not choose to live house- 
less, without clothes, nor upon the sweat of other men's brows, turn from 
the paths of amusement, of sensual enjoyment, from the love of literature 



MRS. gourlay's narrative. 179 

or science, or from the observation and investigation of nature's beauties 
and miracles, in order to get, through wealth, the power, and honest right 
to indulge. But while pursuing this great object, in the first instance 
only as the means of attaining other objects, good or bad, they grow old 
in the chase ; their passions burn out, while avarice originates as it were 
from their ashes, not, phoenix-like, to replace one parental being, but a hor- 
rid monster, having nothing in common with a plurality of progenitors, 
but the selfish, ardent love of money, unmitigated by any redeeming aspi- 
ration. A being so actuated — or, in other words, a miser — would certainly 
find it as difficult to reach a higher sphere in the spirit world, as it were 
for a camel to get through the needle's eye. 

919. As swine accumulate fat to bequeath to those to whom they leave 
their carcasses, so the avaricious accumulate wealth, to hoard until it can 
no longer be retained. They die with an immense amount of negative sin; 
since all their omissions to do good, which is within their power, is carried 
to their debit in the spirit world. Their poverty in the spirit world will 
be proportioned to their ill-used wealth in this temporal abode. 

920. When this is well brought home to mankind, there will be less 
avarice, and fewer of those crimes which arise from selfish cupidity, or am- 
bition. 



MRS. GOURLAY'S NARRATIVE. 

921. The following is a narrative of the circumstances which led to the 
conversion to a belief in Spiritualism, of my esteemed friend, Mrs. M. B. 
Gourlay, through whose high attributes as an intellectual medium, I am in 
a great measure indebted for my conversion. I do most devoutly believe 
that the information received from my spirit father, through her medium- 
ship, would, if duly credited, be of more value to true religion and morality, 
than the forty millions of dollars annually expended upon the Church of 
England. 

Philadelphia, May 20, 1855. 
To Professor Robert Hare : 

922. My Dear Sir: Pursuant to your request, I have the pleasure to 
present you the following particulars of my experience and observation in 
relation to the phenomena of spiritual intercourse, — phenomena which 
engage, at the present time, the serious and profound attention of thou- 
sands of intelligent minds ; manifestations that are rapidly and steadily 
spreading their influence over the entire continent, and carrying with them 
the evidence of their spiritual origin, while impressing receptive minds 
with the truth of their sacred importance to an extent unexampled in the 
history of any other movement. 



180 MRS. gourlay's narrative. 

923. My attention was attracted to the phenomena in question, about 
five years since, by reading sundry reports in the New York Tribune, of 
certain mysterious sounds which had occurred in the city of Rochester, 
and purported to have been made by the spirits of the departed. 

924. I regarded the subject at first with great distrust, supposing it a 
mere imposition on the credulity of the public, and considered it entirely 
unworthy of serious thought. 

925. Finding, however, that it was eliciting considerable notice, and 
knowing that facts are sometimes stranger than fiction, I deemed it con- 
sonant with reason to suspend my judgment till more conversant with the 
facts. 

926. Having been admonished by a much-loved, intelligent, and, I 
would add, practical Christian mother to worship at the altar of truth, 
while exercising my reason on all subjects presented to my mind, I was, as 
might be presumed, nearly, if not entirely, free from the shackles of bigotry, 
superstition, and dogmatism, and was thus prepared, so far at least as these 
barriers to mental and moral progression are concerned, to investigate any 
subject within the range of my capacity. 

927. Hearing of the spread of the manifestations, and their actual 
occurrence in the city of Bangor, Maine, where I then resided, I resolved, 
with the first favourable opportunity, to investigate the matter for 
myself. 

928. Not many days had elapsed after forming this resolution, before I 
met an intimate friend, an exemplary and respected member of the Me- 
thodist Episcopal denomination, who informed me that she was interested 
in spiritual manifestations, and desired to investigate them. But alas ! 
she was bound by the galling fetters of sectarian and priestly bondage, and 
dared not move in such an investigation. Her pastor had said that 
the "arch deceiver/' the veritable Satan, was the prime instigator in 
this scheme, and, moreover, that to participate in a movement so diabolical 
in its character would render her liable not only to loss of membership in 
the church, but expose her to divine wrath in this world, as well as end- 
less torment in the world to come. 

929. I believed such an intolerant and persecuting spirit, to be diame- 
trically opposed to every principle of true Christianity, and repugnant to 
the claims of reason; and deprecating any doctrine, orthodox though 
called, that would thus stifle free thought and inquiry, and consign to eter- 
nal misery the children of our heavenly Father, even however depraved, I 
advised my friend to exercise her reason, with which she was by nature 
endowed, and regardless of the sneers of a time-Serving multitude, or 
the anathemas of the church, to obey the injunction of the apostle — 
"Prove all things — holdfast that ivhich is good." 

930. She consented ; and a few days subsequent to this interview, she 
extended to me an invitation to attend a spiritual circle to be convened 



MRS. gourlay's narrative. 181 

at the house of a highly respectable family, members of the Unitarian 
Church, and much esteemed by a large circle of friends for their many 
virtues. 

931. The invitation was gladly accepted, and the ensuing evening found 
us seated at a table in the domicile of our worthy friends, Mr. and Mrs. 
T , with some six or eight intelligent persons of both sexes. 

932. Having, agreeably to request, placed our hands on the table, we 
silently raised our thoughts in solemn and sincere aspirations to the great 
Father of spirits, and desired to be brought into more harmonious rela- 
tion with the spirits of our dear departed friends, and hoping that these 
might thereby be better able to manifest themselves to their friends still in 
the earthly habiliments of humanity. 

933. We had not remained long in this position, before we heard dis- 
tinct sounds like the falling of drops of water on the table. Imagine our 
surprise and inexpressible delight, when first aroused to a vital conscious- 
ness of the presence of celestial visitants in our midst ! I shall never 
forget the glorious expression of pleasure which illumined the counte- 
nances of that little band of seekers for truth, nor the electric thrill of 
joy which I experienced on this happy occasion. 

934. The sounds continued to respond to our inquiries; three express- 
ing the affirmative, and one the negative. It was suggested by a member 
of the circle to use the alphabet as a means of communication ; and that 
on passing a pencil slowly over the card, the spirits would indicate, by the 
sounds, the letters required to convey their thoughts. In this manner we 
received many convincing evidences of spirit intercourse ; such as getting 
the names of our spirit friends, the particular localities of their birth and 
death, and the precise time of their departure from this world, with many 
other proofs of their presence and identity. 

935. We were soon informed by the communicating intelligence that a 
much more rapid mode of communication would now be established be- 
tween us. On inquiring its nature, it was spelt out — Let Welthea (refer- 
ring to my friend) take the pen. and we will write through her hand.* 
To all of us this was a new and unexpected revelation. My friend, being 
very timid and retiring in her nature, was evidently confused by this an- 
nouncement. At our very earnest solicitation, however, she lifted the pen 
from the table. Her hand was now seized by an invisible and intelligent 
power, and being in a normal state, several beautiful stanzas,f touching 

* To meet the curiosity of the reader, it may be well to say that communications by 
the pen are either impressional — that is, resulting from the volition of the writer, aided 
in the matter by the influence of a spirit — or they are automatic; that is, produced by the 
mechanical action of the spirits on the hand of the medium, entirely independent of the 
medium's volition. 

f I would state, on the authority of this lady and her rolatives, many of whom were 
opposed to Spiritualism, that this was the first time that she had ever produced a poetical 
effusion; though it has not been an uncommon circumstance for her, since then, when 



182 MRS. gourlay's narrative. 

her mission in this glorious cause, resulted from this first and, to all of 
us, astounding performance. 

936. This, to us, was a new phase of the manifestations, and to myself 
and friend was very wonderful, since, I am certain, she had never thought 
of becoming a medium for spiritual intercommunion. 

937. Soon after writing the stanzas alluded to, her hand was again in- 
fluenced to write a communication to a gentleman present. He was a 
stranger to my friend, now regarded as a medium, and the communication 
was from the spirit of a sister who had passed from earth about thirty 
years before, the name, in full, of the spirit being appended. 

938. After receiving instructions from the spirits, in regard to the 
manner of conducting our circle, we adjourned to the time appointed for 
our next meeting. 

939. On the succeeding day I visited my friend at her residence, and 
received many additional evidences of the presence and identity of spirits. 
My father, mother, and sister, and many other loved spirit friends with 
whom the medium had no acquaintance, and whose names even were not 
known to her, communicated, and reminded me of many incidents of their 
life on earth of which my friend was wholly ignorant, and some of them 
I had myself almost forgotten. 

940. At subsequent and frequent interviews with this lady, I received 
many indubitable proofs of the presence and guardianship of angels j of 
which the following is an example : 

941. Some weeks after our first interview, and while discussing the 
ordinary topics of the day, her hand was influenced to write these 
sentences : 

942. u My dear M: You will be surprised and pleased to learn that an 
old schoolmate is present; one that you never, while on earth, anticipated 
hearing from again. Many years have fled since our last meeting. I 
have come from the realms of the unseen, to renew the acquaintance 
with you begun in childhood, and to advise you in relation to your 
spiritual development. You are destined to become a good impressional 
medium for spiritual truth. Follow the directions which we from time to 
time shall give you, and you will progress rapidly, and be greatly profited 
thereby. Elevate your mind to the source of light and truth, and seek to 
be saved from every thing that might hinder your spiritual advancement. 
Devote a portion of each day to the development of your spirit, and inves- 
tigate the principles which govern the physical and spiritual departments 
of the universe. You are living in the light of an advanced age, and are 
surrounded by many advantages. Improve the privileges that you enjoy, 
fur the benefit of yourself and others. Lydia Manly." 

under spiritual influence, to write pago after page of extremely beautiful and excellent 
composition, both in prose and verso, far surpassing in elegance of language her natural 
powers of thought and fancy. 



MRS. gourlay's NARRATIVE . 183 

943. The communication being finished, my friend handed it to me, 
saying, " I am not acquainted with this name/' I said, on glancing at 
that I never knew any one of the name of Hanly. It was 
immediately written, "Let Margaret look again, and she will find that 
she is mistaken in the name; it is Manly, not Hanly." Imagine my 
astonishment on recognising the name of a schoolmate whom I had not 
seen, heard, nor thought of, for many years. This was to me, and might be 
to any one, a full and satisfactory confirmation of spiritual communion. 

1. On a subsequent occasion, it was written, through my friend, by my 
spirit sister, "Do you want instruction? I will talk to you of friendship 
this time. Let the basis of your friendship be esteem, and by all means 
seek to have this sure foundation. Friendship is a source of the greatest 
pleasure, and when begun in a right manner, ends not on earth, but con- 
tinues to increase with unabated interest throughout eternity. Yours has 
thus far been characterized by firmness and sincerity. Oh ! if you knew 
with what interest I look upon you, my dear sisters, watching the pro- 
rf your affections, and seeking a close intimacy with your spirits, it 
would awaken in both of your minds a lively interest for heavenly objects, 
and incite you to the pursuit of solid happiness. Friendship should be- 
gin in time to continue in eternity. Oh ! could I convey to you the worth 
of time when viewed in this light ! 

945. "I am watching your silent communings. The lofty aspirations 

als are not of an earthly nature. Your minds are being en- 
lightened and seeking communion with God. Be encouraged, my dear 
sisters ; we shall all be united in love. Be well grounded in the spiritual 
faith, and let your motto be — Onward in the divine life. Mary." 

946. Again, it was written, " Sing with the spirit ! Sister, let thy 
heart make tuneful melody with an angel choir who now surround you ! 
Sing a song to immortality ; how the dear departed, clothed in robes of 
victory, now stand on heavenly hills, enwrapt in glorious visions of the 
Great Eternal, bowing before the thrcne ! Sing, ' Death, where is thy 
sting? jh! grave, where is thy victory V 

947. •• While here you meet, guardian angels are in attendance. Here 
_: ay-haired sire, a mother, and a sweet-lipped babe. All have come, 

with noiseless wing, to listen to thee. Precious moments ! Improve them 
in converse sweet of heaven, and blessings, richer far than earthly trea- 
sures, we will pour upon you." 

3 . The reminiscences of the hours devoted with my friend to the inves- 
tigation of this sublime subject are among the happiest of my life. They 
serve to awaken the purest, holiest, and most affectionate sentiments and 
sympathies of my nature, and thereby lead me into closer communion with 
the loved ones who have gone before me. 

949. But in reference to my family, I was for a season destined to be 
alone in my happy belief. It is true, my husband did not reject the sub- 



184 MRS. gotjrlay's narrative. 

ject ; but thought the phenomena in question might be accounted for by a 
reference to the principles of mental science. I requested him to solve 
the mystery. He attempted it, but failed. His explanation, like all 
others adverse to the spiritual theory, was an explanation in which nothing 
is explained. 

950. About three months after these occurrences, a lady informed my 
husband that one of her daughters, about fifteen years of age, was a me- 
dium for the rappings. The young lady being present, declined the appel- 
lation as a term of reproach. Perceiving her discomfort, he requested to 
know what she thought of these manifestations. Her reply was, that they 
claimed a spiritual origin, but, in her opinion, they were due to " elec- 
tricity ', or something of that sort." 

951. Hearing the raps on the young lady's chair, and on various other 
articles of furniture in the room, he requested her to put her hands on the 
table. This being done, the sounds were made on the table so loud and 
distinct, that they might have been heard in an adjoining apartment. In- 
quiring of the spirits if they would communicate with him by the alpha- 
bet, he was answered in the affirmative by three raps. 

952. Having taken a seat at some distance from the table, and placed 
himself in such a position that no one could see the letters but himself, 
he proceeded to take down those indicated by the sounds as he passed a 
pencil slowly over the alphabet. 

953. The sounds having at length ceased to respond, he tried to read 
the communication, but found it impossible to do so until he had first 
arranged what was written into words and sentences. This having been 
accomplished, he read, to his utter amazement, as follows : "My dear son, 
your parent rejoices in this opportunity to communicate with you. Let 
me advise you to investigate this most important subject; it will benefit 
you in time and eternity. Your spirit father, W. G-." 

954. On reading this communication, my husband said he felt " riveted 
to the spot/' that he had realized the presence of a long-lost parent, and 
that language failed to convey his feelings. It is perhaps needless to say 
that he was from that moment a believer in the truth of Spiritualism. 

955. Months rolled on, and we continued to receive and enjoy the de- 
lightful intercourse of our spirit friends. One day, while engaged in sew- 
ing, the needle dropped suddenly from my fingers* ^At the same instant 
I experienced a sensation in my right hand and arm analogous to a slight 
electric shock. My husband, seeing me start, inquired the cause. Per- 
ceiving the temperature of my hand diminished, he became somewhat 
alarmed, and commenced rubbing it. In a few moments we heard sounds 
*on the workstand at which I was seated. I inquired if the spirits wished 
to communicate, which was responded to by three raps. Taking the card 
?.nd passing a pencil over it, the following words were given : 

t. "My child, be not afraid! we are trying to devclopc you as a 



MBS. goxrlay's narrative. 185 

writing "medium." I experienced the next day a similar feeling in the 
same arm, and was influenced to write the following impressive words : 

957. " My dear Child: Your mother would impart to you a few thoughts 
relative to an event which is generally regarded with unspeakable horror. 
I mean the dissolution of the material body. Death should present no 
terror to the mind, since it is but a transition of the spirit to a more ex- 
alted and perfected state of being; a disunion of the imperishable and 
eternal principles of the soul and spirit from their temporary home in the 
physical form. It is but the door at whose threshhold the spirit lays aside 
its worn-out garment, to appear clothed in its much more beautiful habili- 
ments in the spiritual realm — the entrance to u a house not made with 
hands, eternal in the heavens." 

958. " To the mind that views this change in the condition of the spirit 
in its true light, it will appear a necessary preliminary step in the develop- 
ment of the immortal germ to a higher and much more glorious exist- 
ence. "With the gross earthly body, the spirit could not inhabit the celes- 
tial spheres, nor rove the elysian fields of eternal progression. You have 
a rosebud in your keeping, which must expand to an immortal flower in 
heaven. Earth has given it birth, but its vitality is feeble. It needs 
transplanting into a more genial soil in the garden of our Father and our 
God, where it will ultimately unfold its fair and beautiful proportions. In 
other words, your little infant, Emily, will soon join me; for I perceive 
that disease is deep seated in her system — a disease that no remedy can 
reach. Be prepared, then, my dear child, for the change which is soon to 
take place. Prepare for the messenger Death ! Be calm, be firm ! 

" Your mother, Lydia." 

959. This was a manifestation to me of a spirit mother's love and 
watchful care. She foresaw that the inevitable event was at hand. She 
perceived that our darling child was incurably diseased. Although I 
trembled at the thought of parting with my treasure, still I was much 
calmer and more resigned in consequence of this parental warning, when 
the dread summons came. 

960. Three weeks passed, and still there was no apparent change in our 
little one from her usual seemingly healthy condition. My husband had 
business which called him to Philadelphia. At his urgent request I accom- 
panied him. TTe left our little ones in charge of a female friend and a faith- 
ful nurse, intending to be absent about two weeks. Ten days subsequent 
to the time of our departure from home, I received a strong impression to 
return, and that my presence would soon be required there. My husband 
objected, on the ground that his business was unfinished. I proposed re- 
turning alone, but he was unwilling, and we started for home the next 
morning. We found our children all well. I was joked about my 
ritual impression, and was told it was the result of imagination. On the 
day succeeding our return, however, our dear child was taken sick, and 



•s 



186 MRS. gourlay's narrative. 

after an illness of three days her enfranchised spirit passed from earth to 
heaven. 

961. Notwithstanding the ridicule heaped, at that time, by its opposers 
upon the believers in Spiritualism, and the affected contempt in which the 
votaries of this much-abused doctrine were then held, we pursued the in- 
vestigation of the subject, and became daily more imbued with a sense of 
the truth and harmony of its divine teachings. We had the pleasure of 
seeing many persons, who had once denounced it as an idle dream, as a 
humbug, and a delusion, now converted to a full faith in its glorious reali- 
ties. A change came over the spirit of their dream, and they are now 
blessed in the enjoyment of the richest feast for mind and soul ever be- 
stowed by a munificent God upon his grateful children. And many do 
not hesitate to proclaim the fact to the world ; for, thank heaven, the clays 
of the Inquisition are numbered, and a brighter and more glorious day is 
dawning on benighted humanity. 

962. The following extracts from a letter of my brother, Dr. North, of 
Waterville, Maine, in reply to my husband, may serve to show the mind 
of one of the skeptics referred to, in regard to the subject of Spiritualism, 
both before and after investigation. As they may not be uninteresting to 
your readers, I give them to you, as follows : 

963. "Dear Doctor : — Your letter of the 17th instant is before me, 
and its remarkable contents noticed. Had a great man or men, for in- 
stance, Daniel Webster, Henry Clay, or Millard Fillmore, advised a friend 
to a certain course, if I thought that course improper, I should have felt at 
liberty to dissent from him or them; but when the adviser is the spirit of 
my departed mother, or the soid of your departed brother, I cannot dis- 
sent, or give an opinion that would conflict with them. It seems to me, 
dear doctor, that you cannot have better advisers unless you call the spirit 
of Gabriel to your assistance, and you can do no less than consult the dic- 
tates of the rappers. 

964. " To be serious, I am surprised at your easy conversion to Spi- 
ritualism. I had supposed you spirit-proof, the greatest skeptic in the 
land ; but I find you are completely taken in and done for I I do not 
place the least reliance on your superhuman communications, and would 
advise you to look upon them as phenomena of Mesmerism or mind-read- 
ing. The medium is in a mesmeric state, and consequently is capable of 
reading the thoughts of the inquirer, and answering questions correctly. 
The sounds are easily accounted for. The subject is alarmed and super- 
stitious, and therefore easily imposed upon. The creaking of a boot is 
often taken by such persons in this state of mind as a spiritual rap. Do 
not be imposed upon by such superstition, but choose rather to be guided 
by good sound sense. 

905. "You might consult the -spirit of Lorenzo Dow. He was a good 
old soul, and one that always safely advised his friends. 



MRS. gourlay's narrative. 187 

966. " Give my love to Martin Luther, and William Penn, and the 

Wandering Jew. If you should hear any thing of M. B , you may let 

me know. He died three or four years since in my debt." 

967. The subjoined was received some time after the foregoing from the 
same hand, but was dictated, it seems, by a more elevated spirit : 

968. " In relation to Spiritualism, I am deeply convinced of its truth- 
fulness. God grant that the grand and glorious realities which it reveals 
may so influence me that my progress in goodness and holiness will never 
end ! Do I believe in it ? Yes ! yes ! It is my daily hope and happi- 
ness; the bread of life; and it will be my consolation in death. I have 
read much, but have seen little of the manifestations. I should be very 
happy to spend a fortnight with you and meet your circle. 

969. " My wife is reading and approximating toward belief. We have 
read the following works : — Davis's Harmonia ; Davis's Present Age and 
Inner Life; Edmonds's and Dexter's work on Spiritualism; Beecher's 
Report, and Brittan's Reply to the same ; Stilling's Pneumatology ; 
Riechenbach's Dynamics; Cahagnet's Celestial Telegraph, and the Spi- 
ritual Telegraph, weekly. I am so deeply interested in spiritual literature 
that other reading is insipid to me. I am rejoiced that people in the 
higher walks of life are engaged in the subject. It will give popularity to 
it, and the weak and fearful souls will be encouraged and strengthened in 
well-doing." The following was addressed to me last February : 

970. "My Dear Sister: You say it is too late to wish us a happy New 
Year. It is never too late to wish our friends happiness, and strive to 
make them happy. This is a new year indeed ; a new era to be made 
memorable through time and eternity; one in which the spirits of our 
friends are striving for our happiness. Then let us not only make each 
other happy, but by purifying our thoughts and conversation, strive to 
progress in this rudimental world, so that when we find ourselves disrobed 
of these bodies, and in the sphere of eternal progression, we may be with 
and make the spirits of our friends happy. This is a glorious happy new 
year. The old ark of theology and superstition is passing away. The 
life-blood of the popular theology is drying up. The lens of the spiritual 
philosophy is concentrating upon it the powerful and burning rays of truth. 
Already a dense and fetid smoke is issuing from its decaying portals. Its 
priests and votaries already are crying, Fire ! fire ! God grant, that from 
its ashes no phoenix may arise to propagate anew its senseless dogmas. 
Then will this be a happy year for all mankind." On a subsequent occa- 
sion he writes — 

971. " The spiritual doctrine is gaining ground here. Many of our 
influential citizens are believers. Some that were infidels have become 
hopeful Christians. Public opinion is softening, and it is not now esteemed 
a disgrace, as it was some time since, to believe. The acquisition of such 
men as Professor Hare, Edmonds, Talmadge, Chase, Simmons, Dexter, and 



188 MRS. gourlay's narrative. 

Brittan to our ranks, has given respectability to it, and wrought a revolu- 
tion in opinion." 

972. Thus much I have said respecting my spiritual experience anterior 
to leaving Maine. Concerning my experience since then, much more 
might be said, but as you are already familiar with the most of it, it 
remains for me to present you with a few of the best and most unequi- 
vocal demonstrations of spiritual communion that I have witnessed, but 
which have not come under your personal observation. Among which 
the following touching incidents cannot fail to interest those whose 
hearts and minds are not closed by the iron bars of prejudice and super- 
stition : 

973. While spending the evening of January the 21st, 1854, at the 
house of a friend, it was proposed by the lady and her husband that we 
should form a circle. We had not been long seated at the table when 
three ladies, two of whom I had never seen, favoured us with their com- 
pany, and took their seats at some distance from the circle. They had 
been in the room but two or three minutes, when the following was given 
through the table : 

974. " My dear mother ! In love I meet you this evening. Oh, mo- 
ther, why do you mourn my death ? I have just begun to live. Grieve 
not for me ! 

975. " I wish my husband to investigate Spiritualism. I will com- 
municate to him. 

976. "Why should you erect a monumental slab to my memory? Let 
me live in the hearts of friends. Sarah North." 

977. When the gentleman who took down the communication read it, 
I was surprised at hearing the name of North, that being my maiden 
name. As there was no Sarah in our family, I asked the spirits, Who 
is Sarah North ? Before they had time to reply, one of the ladies referred 
to (Mrs. Wightman) approached the table in tears. She said, " That is 
from my daughter Sarah. I have been engaged to-day in the solemn duty 
of selecting a tombstone to her memory." 

978. On Nov. 25th, 1854, I sat by appointment with Mrs. Wightman 
for spirit intercourse. Mrs. W. put the question, " Is Elizabeth Adams 
present?" "Yes." "Will she communicate?" "Yes." "My dear 
aunt," was immediately spelt out. Interrupting the communication at 
that point, I asked Mrs. W. if Elizabeth Adams was her niece. No, she 
replied ; it must be a mistake. Thinking it probable that there was some- 
thing wrong in the conditions, I removed my hand for a few moments. 
On replacing it, to our surprise, the words, " My dear aunt," were repeated. 
"Well!" we exclaimed, simultaneously, "that is strange. Let us see 
what may come;" and we received the following: 

979. "My dear Aunt: This is the first time that I have communicated. 
When I left the rudimental sphere, I was so young I did not know what 



MRS. gourlay's narrative. 189 

it meant to die ; I now know. It was the beginning of life ! I will come 
again soon and talk with yon. Your niece, 

Almira Barnes/' 

980. It was some moments before Mrs. W. could recall to mind the 
fact that her sister had lost a child, of the above name, about twenty-three 
years since, aged three months. Here is intelligence so clearly independ- 
ent of our minds, that it is, in my opinion, entirely fatal to the theory of 
u mental reflection" so often adduced by the unbelievers in Spiritualism. 
At the close of this communication the following was received : 

981. " Dear Mother : I am happy to have this opportunity to send you 
a kind message. Although I am often with you, I cannot speak to you 
through your own mediumship. Oh mother ! what delight it would give me 
could I make myself visible to you. What would you say if you should 
see me sitting in the chair I so long occupied when an invalid ? I often sit 
in that chair, but you cannot yet see me. Have you not heard me rap to 
you ? I have tried in various ways to make myself manifest. I think you 
had better go South this winter. I think father's health would be better 
there. I will visit you, if you go. The climate where you now live is too 
bracing for father's lungs. When the warm weather returns, you can bid 
farewell to the sunny South and seek your Northern home. I wish I could 
speak to you through your own dear hand, but that I cannot yet do. 

982. "Dear mother, you will become a medium; then we shall have 
good times. Good-by, blessed mother ! I look forward to a happy reunion 
with all your loved ones here. Elizabeth Adams." 

983. The above, as may be seen, was from the spirit that Mrs. W. 
called for, and the communication was designed for the spirit's mother, 
who lived in the State of New York. The message was subsequently for- 
warded to her address. E. A., Mrs. Wightman, informed me, died after 
a lingering illness of consumption. She occupied the arm-chair alluded 
to during the greater part of her sickness, and she promised her mother 
she would come back and sit in it after her death, if she could. Her step- 
father, whose indisposition she refers to, is affected with a chronic disease 
of the lungs. The loved ones are Elizabeth's brothers and sisters, all of 
whom, five or six, are in the spirit world. These facts were unknown to 
me at the time. 

984. Last January, my friend Mrs. Wightman brought two ladies to 
witness, for the first time, some of the phenomena of our beautiful philo- 
sophy. Their names were suppressed, to be disclosed by the communica- 
tions that might come from their spirit friends, in order to strengthen the 
evidences of spiritual intercourse. My hand being applied to the disk, the 
index spelled out the following : 

985. "Dear Mother: I am not dead, but living in the love sphere of 
my Father in heaven When you laid my little body in the ground, it 
caused you many tears. Kind friends wept. I see one here who was a 



190 MRS. gourlay's narrative. 

faithful friend to you in that hour of anguish. Cherish her, for she was a 
friend in need. Oh ! mother, I wish you to believe that your little child 
is indeed with you. I can come to earth when I wish to see you and fa- 
ther. It only causes me to feel a little sad that you and father cannot see 
me. F. H. W." 

986. One of the ladies rose from her seat and accepted the communica- 
tion as from her darling boy, who had been put in his grave two years be- 
fore. The name was all right : "Franklin Henry Wilcox." The friend 
referred to was Mrs. Wightman, who had been a true friend in the trying 
hour of a mother's sorrow, and had performed the solemn duty of prepar- 
ing her dear child for the depository of his earthly remains, and to pour 
balm on the heart of a bereaved and stricken mother. 

987. About two months since, two of the professors of the Female Me- 
dical College of Pennsylvania, one of whom, Dr. Harvey, is favourably 
known to you, called to see me in relation to the subject of Spiritualism. 
I had never seen either of these gentlemen. After a few minutes' conversa- 
tion on the topic in question, Dr. H. observed — " We should like, madam, 
if you will be kind enough to favour us with a sitting, to communicate 
with our spirit friends." Complying with the doctor's request, I placed 
my hand on the disk, and the subjoined was rapidly communicated : 

988. "My brothers in the glorious profession of medicine ! I greet you 
this afternoon with unabated affection and respect. It seems like a dream 
that I have passed from your midst; but passing away is written on all 
things of a perishable nature. Not so with the spirit, which is an emana- 
tion from God. 

989. " My earthly career is closed, and a brighter one is now in view. 
Oh, the inexpressible delight which fills my soul when I behold the wondrous 
works of Omnipotence ! Here I can pursue, untrammelled, those subjects 
which were so delightful to me when an inhabitant of the mundane sphere. 
Oh ! that I had prepared my mind in some measure, by proper investiga- 
tion, for this transcendent world of living beauties ! but the love of my 
profession filled my mind, to the exclusion of the more important one of 
spiritual progression. I would that I could converse with my beloved wife, 
that I might console her for her early loss ! Tell her that I am happy ; 
this will speak volumes. Johnson." 

990. The foregoing was accepted by the doctors, as coming from their 
colleague, the late Dr. Johnson ; and they said that he was the spirit they 
had wished to hear from. 

991. The same spirit has since communicated with Dr. II. and has given 
him abundant evidence of his identity. 

992. Many more incidents in my experience, giving proof of the truth 
of spirit intercourse, might be adduced; but as time and space admonish 
me to bring my narrative to a close, I reserve them for a future period. 

993. I have thus, my dear friend, given you a very hasty and imperfect 



7RLAY*5 NARRATIVE. 191 

sketch of my experience in Spiritualism, and my development as a me- 
dium. Little need here N be said to prove, to reflecting minds, the valne of 
this heaven-descended philosophy. It is a theme that all may study 
with pleasure and profit, when so 

991. Whatever may be thought of modern Spiritualism, and however 
opposed it may be to many of the preconceived notions and opinions of 
mankind, it is certain that there is nothing in its fundamental doctrines 
and teachings, which may not be reconciled with the laws of God, so far 
as these are known to man. 

995. It matters not, I should think, whether this movement is sanctioned 
or not by a former revelation, as that would neither add to nor detract 
from its intrinsic merit. Spiritualism is endeared to the I : thou- 
sands by its fond associations, and mementoes of love and affection from 
those dear friends who have passed from their sight, though still united to 
them by kindred ties. It has gone on in triumph, overspreading every 
State in our glorious republic, and, passing over the broad sea, has reached 
the shores of other lands, binding together the brotherhood of man in the 
sacred bonds of love, and dispelling the discordant elements of strife and 
sectdsm which have hung over the world, and like a dark pall, inr 
their sombre hue to the minds of men. Progress is its : me, and love its 
mission. It has no amnity with vice. It makes no war with right, but 
inculcates the highest standard of morality. It is noif ::com- 
plishing its divine mission. Many a widow's heart is made to leaf with 
joy by its benign influence, and many an orphan feel- its silent ministration. 
3Iany a prodigal son has been reclaimed at the brink of ruin by the voice 
of a spirit mother ! It is not only a few individuals who are to receive 
the blessings which flow from this new : be :::n — the masses are to be 
benefited. It inculcates principles which will strengthen the foundations 
of society, promote harmony in the ac aal -Tstem, and ultimately unite all 
mankind under its broad standard of peace. That Spiritualism is rapidly 

- : d ling its bounds, and gaining hundr: is tfa : asanas of converts, admits 
not of a doubt; and that it has the elements within i: : :. reform, 

and redeem the race, it were folly, nay, madness, to deny. 

996. Eighteen months have my dear friend, since our 
first acquaintance, and you are aware of the circumstances which afforded 
me this highly-esteemed pleas:::. The SYent, I am happy : 

proved an era in m)- own life that I shall alw : to with pleasurable 

and heartfelt emotion; f ilts have not only proved a blessing and 

solace to you, but a source of much joy and happiness to myself. Though 
you have encountered much opposition, and even abuse, from the ignorant 
and illiterate as well as from the professed votaries c: in defend- 

ing the cause of spiritual philosophy, you hav. _. and faithfully 

battled against error, and planted your standard on the high pinnacle of 
truth. And as David of old, with the smooth stones of Kedron, slew the 



192 PRACTICAL BENEFIT OF SPIRITUALISM. 

Gatliean giant, and was met with songs of triumph and dances of joy- by 
the daughters of Israel ; so you, armed with the panoply of truth, have gone 
forth with the weapons of philosophy and reason to prostrate the hydra- 
headed monster ; and will, I trust, receive in your turn the acknowledg- 
ments and love of your grateful friends. 

997. " There is a nobler strife than clashing spears, 

A nobler peril than the battle-field; 
'Tis when, with trust in God, worn as a shield, 
'Midst universal hisses, scoffs, and sneers, 
The man of truth with brow serene appears 
And stands forth singly, for the right appealed 
To the Eternal Umpire ; nor will yield 
One backward step, from policy or fears. 
The savage, bandit, nay, the brute, is steeled 
'Gainst bristling danger — e'en the worm uprears 
Beneath the foot his tiny sting, to crave 
A venomed vengeance ; but immortal years 
Are full of glory for the Christ-like brave, 
Who dare to suffer wrong, that they from wrong may save." 

Very truly yours, 

Margaret B. GtOurlay. 



ILLUSTRATION OF THE PRACTICAL BENEFIT OF SPIRITUALISM, IN THE 
HAPPINESS IMPARTED BY THE CONVERSION OF AN UNBELIEVER TO 
A BELIEF IN IMMORTALITY. 

998. Certainly, in one conclusion all zealous religious sectarians will 
coincide. I allude to that which makes belief in a future state of exist- 
ence of the highest importance to the happiness of reasoning mortals. 

999. Those who, for faith in immortality, have been satisfied to rely on the 
creed which they may have chanced to derive from their ancestors through 
education, and have consequently felt the comfort of a belief in immor- 
tality thence arising, may readily conceive of the benefit which must ensue 
to those of their fellow-creatures upon whom such a creed has not been 
impressed, but who are quite sensible of the immense value of any facts 
tending to create such a belief in life to come. It is to be lamented, how- 
ever, that persons who have this impression contingently from a peculiar 
education, are irritated at having analogous impressions created in a differ- 
ent way. 

1000. But in obedience to any dissatisfaction thus arising, to assail 
those who may acquire a knowledge of futurity by a new route, is mani- 
festly inconsistent with the golden rule. As an exemplification of the 
benefit which the new evidences of another and a better world may pro- 



PRACTICAL BENEFIT OF SPIRITUALISM. 193 

duce in the minds of those who are not satisfied with that of revelation, I 
will subjoin the account of his conversion indited by one of my 
esteemed friends, Doctor W. Geib, who preceded me in spiritual investi- 
gation, and has longer enjoyed the influence which Spiritualism exercises 
over its votaries. 

1001. The author was a member of the circle under whose auspices my 
experimental tests were for the most part applied, and was present on the 
very occasion when my own apparatus, which had been contrived to dis- 
prove spiritual agency, demonstrated its existence. 

1002. "The verdure and warblings of fifty springs had elevated the souls 
of the writer of the present sketch in wonder, admiration, and gratitude, to 
the great Omnipotent Father of the Universe, without opening to his 
longing view a world beyond the grave. 

1003. " There was pain in the thought, that scenes so enchanting, feel- 
ings so susceptible to their charms, a mind constituted to appreciate their 
miraculous wonders and pervading fascinations, and to do homage to the 
great Intelligence which gave them existence, should in a few short years 
be destined, like the foliage of the forest, to death and decay 

1004. " Still, to his mind their was arrogance in the thought that man 
could ever be the recipient of joys beyond those provided for him in com- 
mon with all animal creation ; and he chased from his mind the sombre 
thought of death, as a dreaded incubus upon life and the enemy of his few 
remaining joys. 

1005. " But how changed the scene ! Death, once so disturbing to his 
peace, so discordant with the moral attributes of his nature, which ' puzzles 
the will/ and leads the mind to seek in wonder and discouragement the mo- 
tive for human life, is now but a l consummation devoutly to be wished/ 
when this race of earthly life shall have been duly run ; when we may 
have filled the measure of our destined usefulness, and secured by our 
moral affinities a joyful reception in the spheres above. 

1006. " And why this change in thought and feeling ? How are the 
horrors of the grave, the dread of dissolution into the primordial elements 
of creation, exchanged for the blissful assurance of immortal life for the 
soul of man, in all its associate identity, after it shall have departed from 
its earthly tenement of flesh ? 

1007. "The answer to this all-absorbing question, which sheds light 
into the gloomy recesses of the skeptic's mind, and gives joy to his des- 
pairing heart — which supplied evidence where none had been sought, con- 
viction where it had been sought in vain, and imparts to the accepted hope 
and faith of the professional believer, the confirmation of a demonstrated 
fact — is to be found in the irrefutable evidence of Spiritual Philosophy. 

1008. " How invaluable is this dispensation of an Almighty Providence, 

which has made his despairing creature, a believer in the immortality of 

the soul of man ; has cleared from his mental vision the clouds of doubt 

13 






194 PRACTICAL BENEFIT OE SPIRITUALISM. 

arid disbelief, and has opened to his rejoicing mind the irrefragable evi- 
dence of a future life beyond the grave ! 

1009. 'Hail now on earth the glorious day, 

When infidels have learnt to pray ; 
When heaven's laws hy reason blessed, 
Are all with fondest love confessed ! 

When man in bliss can look above, 
And see a God in all his love ; 
Can own with joy the mighty King, 
And loud his hallelujahs sing. 

Throw back the gates, ye heavenly band, 
To loved ones show the spirit land; 
Hang out the beacon lights to see 
A home for all, the bond and free. 

And now the dreams of former days 

Behold in those celestial ways; 

Where sorrow's eye is never seen, 

Where love and hope are ever green.' — W. G. 

1010. "The exhibition of so-called spiritual agency in New York City 
by the Misses Fox and their mother, was the first incident that claimed 
my notice, and excited my laughter and ridicule, in this apparent new 
phase in the science of legerdemain. 

1011. " Blitz and his wonders crossed my mental vision, and seemed 
outdone by the results of this feminine exhibition, in which the spirits 
of another world were invoked, and aided in the performance. 

1012. " This happened when psychology had been developed to a won- 
dering world, as the climax of magnetic phenomena in the wonderful attri- 
butes of man, and was regarded by myself among many as the culmination 
of human research in the science of animal life. 

1013. "Meeting an intelligent friend who had bestowed much pains in 
the investigation of this department of science, and inquiring of him as to 
the progress of magnetism, I was answered, that something much more won- 
derful than magnetism engaged his attention and occupied his mind at 
that time. 

1014. " Asking what the subject might be, and being asked in return, 
if I had not heard of the wonders of Spiritualism, a painful impression was 
made on my mind and feelings that, where all had been regarded as sound 
and straight, there must be some latent obliquity of thought; that my 
friend, as the Spaniards say, was a little tonto, or that he was likely soon 
to become so, was quite apparent. 

1015. " However, my strictest scrutiny could detect no decline of his 
intelligent and ingenuous mind, and his well-digested remarks addressed to 
my incredulous ears, gave proof enough that this might be another demand 
for the investigation of science, and a step forward in the progressive 
development of nature's laws. 



PRACTICAL BENEFIT OF SPIRITUALISM. 195 

1016. " Being the leading member of a circle that held its meetings at 
his house, and kindly acquiescing in my request to be present and witness 
the phenomena, I found myself shortly afterward seated at a table, on a 
Sabbath evening, with about twenty ladies and gentlemen, whose every 
appearance was fatal to my preconceived prejudices against the understand- 
ing of those with whom I expected to be associated. 

1017. " It was evidently a meeting for religious devotion. Sacred songs 
took the lead, and my own voice, as if impelled by a foreign influence, was 
raised for the first time by the impulse of feeling to participation in this 
vocal prayer of gratitude and praise, sung to the great, almighty Founder 
of the universe. 

1018. " Indeed it would be well for the cause of spiritual philosophy 
if all exhibitions of its wonderful and sacred phenomena were made under 
circumstances calculated to impress the mind with the greatness and dig- 
nity of its source. To feel protected from the nefarious cupidity of the 
world is an important first step for the successful investigation of a subject 
so sacred in its character, and so absorbing, in contemplating the prospective 
existence of man. 

1019. " Seeing my associates place their hands flat on the table, I fol- 
lowed their example, and was soon made sensible of the reason, by feeling 
what was recognised as electric concussion, made by spirits to denote their 
presence. 

1020. " And ever will my mind recur with delight and gratitude to the 
influence on my moral nature of this mission of love and salvation to an 
invulnerable heart ! It flashed like electricity across the mind; the clouds 
of skepticism were ruptured, and shed a grateful and refreshing shower of 
hopeful joy on the feverish doubts of an unbelieving soul. This beginning 
led to progressive investigation, and that, as is uniformly the case, to a 
confirmed conviction of the communion of spirits with their friends on 
earth. 

1021. " Hearing much of physical demonstrations, but having witnessed 
only the concussions, vulgarly called the raps, the question was put to my 
friend, the gentleman already referred to, if a demonstration could be had 
to gratify my curiosity, and strengthen my assurance, when the following 
dialogue occurred : 

1022. " 'Will the spirits be so obliging as to make a physical demon- 
stration V Answered by three raps on the table, which were responded to 
by an affirmative expression from the whole circle. My seat was at the 
side of the medium, a married lady of considerably more than ordinary 
weight. Question. Will the spirits move Mrs. D. in her chair? Ans. Yes. 

1023. " As this demonstration was intended for my special benefit, and 
our invisible friends were fully committed for its performance, my atten- 
tion was riveted on the lady who was to be the subject of it. ' Madam, 
will you please put your feet on the spar of the chair?' This being fully 



196 PRACTICAL BENEFIT OF SPIRITUALISM. 

accomplished — ' and your hands in your lap/ was added. As her hands 
dropped, the lady left my side, passed about two feet backward, and im- 
mediately returned to her former position at the table. 

1024. "My astonishment was naturally raised to the highest pitch, 
demanding of Dr. P., who sat on her opposite side, if I could believe my 
own eyes, and that Mrs. D. had really been moved from my side. ' Oh, 
certainly/ he replied ; ' that is nothing. I have seen far more wonderful 
manifestations than that/ 

1025. " The idea of collusion was too ridiculous to be entertained for a 
moment ; every consideration condemned it. The carpet on which the 
chair stood on its slender legs, with at least one hundred and fifty pounds 
added to its gravity, must have been extensively injured had the chair 
remained in contact with it. But not even a sound was audible, and my 
mind was left to contemplate an invisible power that had effected the 
movement of a ponderous body in mid air. 

1026. " Showing the interest of my own dear invisible guardian friends, 
it was spelt out by the card, the primitive mode of communication at that 
time, that I should change my seat to the side of the medium ; and it was 
only after this change had been made that my mind was impressed to ask 
for a demonstration. 

1027. " By this demonstration of supernal agency I was delighted, 
humbled, and convinced. As the octogenarian Robert Owen, of London, 
proclaimed to the world in a published letter, in relating his own case, I 
became a convert to spiritual life and intercourse by the force of this 
evidence, because I should have considered any man a fool, who, with a 
mind free from the curse of a bigoted education, and whose thoughts and 
feelings were not mortgaged to the world, could reject such palpable and 
convincing proof, and entertain a different conclusion. 

1028. "Being subsequently in the city of New York, I visited the 
public circles of Mrs. C, a medium for automatic writing and the sounds. 
Being requested, as the rest had been, but without response, to ask if any 
of my spirit friends were present, my interrogation was answered by three 
distinct raps on the table. 'Now ask who it is; a father, mother, and so 
on / and I was informed it was a son. ' Is your sister with you V 'Yes.' 
1 Will you spell her name V c Yes / and it was correctly given. ' Is her 
little son with her V 'Yes.' 'Will you spell his name V 'Yes/ and a 
name of seventeen letters was correctly spelt out by the card, the letters 
being indicated, when pointed to, by three raps. 

1029. " My spirit son also informed me when he had died and of what 
disease. I asked if they were happy. It will be observed that my 
son's name had not been mentioned, reserving it for a test. Three raps 
had replied in the affirmative to my question, when the medium spasmo- 
dically seized a pencil, extended a sheet of paper toward me, and wrote 
upside down, so that I might read it as written : { We are looking forward 



PRACTICAL BENEFIT OF SPIRITUALISM. 197 

for you to join us, when we shall be more bo.;' and to my perfect delight 
and astonishment, signed my son's name to the communication, asking 
whether the name was correct. 

1030. " On a subsequent occasion, when a large and respectable com- 
pany was present, I remarked to Mrs. C. that she had reported the fact 
that foreign languages had been written by her hand. ' All kinds of lan- 
guage ; but I don't know any thing about them,' was the reply. ' If you 
have no objection, I should like to get a communication from my son, in a 
foreign language/ ' Oh, not the least j if he knew it in this world, he 
will know it in the next/ ' My son, will you give me a communication in 
a foreign language V Answer, three raps. The company were all intent on 
this striking and convincing test of spiritual intercourse. In French ? no; 
one rap. In Spanish ? three raps. The medium's hand, as before, seized 
the pencil, and wrote upside down a communication to me in correct Spa- 
nish, though we all accepted her declaration, that she was not acquainted 
with one word of the Spanish language. 

1031. " As it is said of our beneficent almighty Father, that when two 
or three are gathered together in his name, he is with them, so it is with 
the spirits of our dear departed relatives and friends. When a few con- 
genial, harmonious spirits of earth are associated in virtuous love, and 
their affinity for their supermundane spirit friends is strong enough to 
draw them here, they come on missions of friendship, and pour happiness 

•into our hearts, provided the presence of a medium, possessing the required 
conditions, affords them an opportunity. 

1032. "It has been my good fortune to be a member of such an asso- 
ciation, called a spirit circle ; and the communications which have come to 
me from my dear departed children, and others who are dear to me, filled 
with love and interest for my welfare in the world, have given a value to 
life which it never had before, supplying a stimulus to the heart and mind 
which has guarded them from the influence of surrounding excitements, 
and strewed that path with many sweets which was too apt, with less 
humility and resignation, to be regarded with doubt and pursued with 
remorse. 

1033. " Let it not be said that spiritual philosophy imparts no benefit to 
man. It need not be asked if opening heaven to the mind of the skeptic 
is not a boon : it is too manifest an axiom to be made a question. Is it no 
advantage to mankind to know that this life is a prelude to one in the 
skies ? no incentive to virtue to be taught that the beginning of our spirit 
life will correspond with the termination of our mundane existence, and 
that our position there will be governed by our affinities here ? Operating 
on spiritual, as gravity does on physical, matter, and giving to crime a weight 
which holds the criminal back in the career of immortal happiness ; and 
that this must be first disposed of by the redeeming laws of nature before 
the soul can begin its progressive flight to spheres of celestial bliss. 



198 PRACTICAL BENEFIT OF SPIRITUALISM. 

1034. "At one of those family harmonious associations at which spi- 
rits are wont to come, I received a first communication from a much-loved 
daughter, whose devoted affection in this world caused her untimely death 
to leave a large blank in my happiness, till spiritual philosophy gave to 
my mind the assurance of her exalted bliss and unaltered love. 

1035. "To, hear, as it were, the voice of. one who had been resolved, 
agreeably- to jpv belief, into the primitive elements of her physical nature, 
proclaiming 'Be* ^existence and transcen^enl^Mppmess in scenes of surpass- 
ing beauty and fascination, was well calculated to soften the heart, how- 

.ev£r hard before, and make it for the future a more ready recipient of hap- 
py-Impressions 3 to open the floodgates of feeling, waken up the latent 
sympathies of our nature, and make us participants of those fountains of 
joy, which flow from the blessings of pure religion. 

" Letter from, a Spirit Daughter. 

1036. " l Father Dear : I will give you some idea of my beautiful 
home. Think of all the flowers ever seen on earth blended in one, all 
the heavenly strains of music blended in one strain, all beauty combined, 
and you will have a slight conception of the heavenly kingdom. 

1037. " ' Poets have sung of heavenly joys, but fancy cannot paint, nor 
artist sketch, the wondrous beauties of the spirit home. Darling father, 
how glad I am to see you have begun to live for heaven ! I shall be one 
to welcome you when life's journey is over. Oh, mother dear, will you,- 
for the love you bear to us, listen to the voice of your children ? We will 
give you all the proof you ask. Maria.' 

1038. "This was all got by pointing to the letters on a card, and taken 
down by a third person. All in such a manner as to preclude the possi- 
bility of the least participation of any one in its production. 

1039. " A beautiful and much-loved son, who left this world at three 
years of age, came to me, at the end of twenty-seven years, from the seventh 
supernal sphere, with words of love, consolation, and advice. Such events, 
to a believer in the spiritual doctrine, are well calculated to arouse the 
strongest energies of the soul and inspire the best feelings of the heart ! 

1040. " The regular progress of maturity of the spirit, uninterrupted by 
the grave, is made evident to our astonished minds by an event like this. 
We are also admonished by the same source that decline is not an attri- 
bute of spirit life ; that old age recedes, and infancy advances, to the same 
point of maturity, with entire immunity from all physical infirmity. 

1041. " On last Christmas-day, being convalescent from a rather doubt- 
ful illness, and musing alone on the wonders and blessings of spiritual 
intercourse, I was induced to write the following letter to my much-loved 
spirit daughter, from whom had come the preceding and many other com- 
munications : 

1042. "'Dear angel Child: The untiring affinity of your cherished 



PRACTICAL BENEFIT OF SPIRITUALISM. 199 

love, which, unobstructed by time and space, makes you so often the com- 
panion of my mind and heart, and the dear partner of my thoughts and 
feelings, would seem to render the present object of addressing a letter to 
you and your dear brothers in heaven a superfluous task. 

1043. "But, my clear Maria, my ever dear and cherished child, with 
my growing faith in the blessed reality of spiritual existence, I am becom- 
ing daily more anxious to preserve the history of my har»py experience, 
and also my correspondence with, my beloved relations ofnhis world, who 
have preceded me in the progressive destiny of the human race. Beside 
which, my beloved daughter, it will assimilate, revive, and perpetuate 
that mundane correspondence, the dear mementoes of which had their be- 
ginning seventeen summers since in your sick chamber on the banks of 
the Hudson, while an ambitious and youthful votary of Minerva, and 
ended on the Alabama, ever sacred to my memory, with the termination 
of your worldly career, a wife and a mother. 

1044. " The considerations which engage my mind and elicit my solici- 
tude, in this contemplated correspondence with my spirit relatives and 
friends, are the mode of conducting it, that may make them acquainted 
with its contents, the fear of transcending the limits of propriety in the 
subject-matter of my letters, and my solicitude to make all my thoughts, 
feelings, and acts as conformable to the high behests of spirit life as may 
be within the reach of my weak and earthly nature. 

1045. " The communications I have received from you and your dear 
brothers, and from your Uncle John and Aunt Kebecca, are a perpetual 
source of happiness to my mind, and nothing, while I am in this world, 
can reflect so much joy on my heart as the continued correspondence of 
all the loved ones who have gone before me. 

1046. " Your angel visits, and those of my dear William, during my 
recent bodily affliction, have exercised that joyful influence on my heart 
and mind so essential in diseases of a dangerous nature and of doubtful 
termination. 

1047. " The assurance which you and your dear brother have given 
me, that my sickness has had the happy effect to spiritualize my mental 
and physical nature, has been already made manifest to my grateful mind 
by strengthened resolution for the future, and a more exalted sense of the 
demands of that true spiritual philosophy which felicitates our life in this, 
and secures for us a desirable position in the spheres above. 

1048. "Flowing from my warm aspirations for the increased happiness 
of my fellow-creatures in this mundane sphere, by the dissemination and 
growth of the spiritual doctrine, I cherish a wish that this letter may be 
made to subserve that divine object, by exhibiting to the world an irrefuta- 
ble test of spiritual intercourse. 

1049. " For this purpose, my dear angel child, in your next interview 
through our much-respected medium, allow me to request the favour of 



200 PRACTICAL BENEFIT OP SPIRITUALISM. 

you to make ray letter so far the subject of your communication, as may 
exhibit the reality of your spiritual existence, intelligence, and clairvoy- 
ance, and your continued correspondence of heart and mind with your 
happy father. 
" Christmas, 1854. 

1050. " Shortly after writing this letter, at the circle of which I am a 
member, the following communication was spelled out on the spiritoscope 
or disc. 

1051. " 'Darling Father : I wish to say something to you about Wil- 
liam's communication. He has impressed you since you were sick more 
than myself. You are rapidly developing as an impressional medium. 

1052. " ' We have been constantly with you. Having wished to give a 
communication the evening our friend (a lady who is a very superior me- 
dium) was with you and mother, but the mode was too tedious. It was 
an era in mother's life. Her opposition tends in some measure to repulse 
us ) not that we love her less, but our loving natures must meet reciprocal 
tenderness. 

1053. " 'Love begets love in the heavenly spheres, as well as on earth. 
I cannot say more at present, but I think William will speak more at 
length about the letter. Maria.' 

1054. "'What letter?' 'Father knows/ was the reply. The next 
communication for me on the same evening was the following : 

1055. " ' Father, I wish you to read the letter which you have in your 
pocket-book before you go home ; it will dispel all doubts in your mind 
relative to its spiritual origin. W. G.' 

1856. " On the next evening, finding myself incidentally one of a hap- 
py meeting of spiritual friends, the following came for me through the spi- 
ritoscope from my brother, referring to my letter : 

1057. u 'Brother William : We are still with and around you. Dur- 
ing your sickness it was the province of Maria to watch you daily. Other 
friends were near; among these were father and mother, with your sons 
Jacob, William, and Henry, Rebecca, and many others bound to you by 
the ties of consanguinity. On Christmas-day we held a levee in your 
room. If you could have seen us, I think it might have disturbed your 
placidity, but you sat as composed as if you were entirely alone. I think 
if you will recall the circumstances, you will confess that a power foreign 
to your own was exerting an influence to give forth spiritual monitions. 

1058. " 'I am anxious that Maria should make a communication in re- 
gard to the letter, and she will do so when an opportunity offers.' 

1059. " On the next meeting of our circle, the following beautiful let- 
ter was put in my hand by our intelligent and highly-developed medium, 
Mrs. Gourlay, written by her under spiritual -impression : 

10G0. " ' Dear Father : I mentioned fo you briefly at the circle that 
(brother William impressed you to write the letter which you addressed to 



PRACTICAL BENEFIT OF SPIRITUALISM. 201 

me on Christmas-day. I perceive with pleasure that my friend Mrs. G. 
is now sufficiently under my« control to answer your affectionate epistle. 
The proposed correspondence between us affords me much pleasure, and 
causes me to feel as if I were really to live over again the days of my 
earthly existence, when I was blessed with the oft-repeated manifestations 
of your parental love and affection. I flatter myself, my dear father, that 
this revival of loving association will tend much to your happiness as well 
as mine. I will be a friendly star to guide you in your course over the 
troubled sea of life, that you may not become submerged in its surging 
billows, but arrive safely at the haven of eternal joy and felicity. I will 
lift your soul by degrees to the source of love and wisdom, and cause you 
to feel sensations of pleasure such as you have never before experienced. 
You have a mind which delights in the beauties of nature and art. Let 
me tell you, then, that no scene of earthly grandeur which you have ever 
witnessed, nor the sublimest flight of fancy of the wildest enthusiast in 
the cause of Spiritualism, can compare with the beauties and joys of the 
spirit home. 

1061. "'I regret that the members of my loved family are so much 
blinded by prejudice, as to debar themselves the holy privilege of spiritual 
intercourse — a communion which would serve to connect them indissolubly 
with us, and teach them of a world beyond death and the grave. Oh ! 
father, how my heart rejoices that I can come to you with cheering words, 
and pour into your willing ear the tidings of the gospel of peace, which 
will prove a balm of consolation to your drooping spirit ! The ordinary 
trials of life are but as dew on the eagle's wing, when the proud bird soars 
aloft to court the rays of the rising sun. Father, I have already presented 
you with a view of the beautiful realities of my spirit home. The picture 
I have drawn is no ideal one, but a real and substantial scene of enduring 
pleasures. Now let me ask, How will your joys compare with ours ? Oh ! 
that the minds of my darling children might become imbued with an un- 
derstanding of this most holy religion, for I am conscious that it would 
add largely to their present and future bliss ! 

1062. " Dear father, I perceive the emotions of your inmost heart, and 
if the love of a devoted child can in any wise conduce to your happiness, 
it is most freely thine. Oh ! that dear mother could feel as you do, how 
happy her declining years on earth might become I When she is disposed 
to listen to the voices of her spirit children, it will be our pleasure to come 
to her "with glad tidings of great joy." Wishing you both, my dear 
parents, all the happiness which earth can afford, I subscribe myself your 
ever loving daughter. Maria/ " 

1063. The following letter was placed in a sealed envelope, addressed 
and handed to Mrs. Gourlay for an impressional reply. A few days after- 
ward the answer to it, here annexed, was handed to me by my esteemed 
friend, the lady named, with the original letter still in the sealed envelope 



202 PRACTICAL BENEFIT OF SPIRITUALISM. 

as it had been handed to her. This has to be regarded as a beautiful spe- 
cimen of psychometric mediumship. . 

Philadelphia, March 23, 1855. 

1064. My dear Brother John : Your communication last evening at our 
circle of " progress" afforded me much gratification, as you are doubtless 
aware from your pervading perception. I regret that circumstances do not 
allow of a more frequent intercourse with my beloved friends of the spirit 
land. It is also my ardent desire to hold communion with all my spirit 
relatives, and would wish with you, my dear brother, to briDg about this 
delightful consummation. 

1065. Your injunction of cheerfulness, as an efficient means of securing 
a healthful equilibrium of the vital organism, I can fully appreciate, and 
shall endeavour to profit by your welcome brotherly and excellent advice, 
as far as circumstances will permit. It is true, my dear John, that a 
longer sojourn here harmonizes with my desire to effect some objects, the 
accomplishment of which would probably add to my happiness here, and 
my claim for congenial association. The object to which I allude is the 
amelioration of the condition of the poor and wretched of my fellow-crea- 
tures, making them through my agency the recipients of some active be- 
nevolence. 

1066. I have imbibed the opinion that the only acceptable offering at 
the throne of the great God, is the actual performance of those duties 
which are incumbent on us as individuals and social beings ; beginning 
with the establishment of our own personal physical and moral character, 
and those of our own household and immediate social circle of relatives and 
friends ; and then, to the accomplishment of this, to cultivate the sentiment 
of benevolence in aiding to promote the individual welfare of mankind in 
the use of what talent and other means may have fallen to our lot. I am 
prone, in my relations with the great Omnipotent Ruler of the universe, to 
apply the time-honoured maxim, "Actions speak louder than words." 

1067. Your invitation, my dear brother, to increase my intercourse with 
my spirit friends, finds in my heart and mind a very ready compliance. 
You propose a daily appropriation of time to this object. If you will do 
me the favour to appoint the time most agreeable to them and most de- 
sirable for myself, it shall be, to the fullest extent of my power, sacredly 
devoted to a duty and pleasure that are nearest to my heart. 

1068. I feel the assurance that the good earth-character and intelligence 
of my spirit family, and the extent of our mutual love and affinity, afford 
me a more than ordinary opportunity for receiving information of that 
bright world which has become a delightful prospective inheritance to me 
and to thousands of doubting, fearful, and despairing minds. 

1069. Your inspiring cheerfulness, my dear John, has already verified 
your sensible prognostic of the great influence on disease of a cheerful 
mind. I have learnt to entertain a high opinion of the bright intelligence' 



PRACTICAL BENEFIT OF SPIRITUALISM. 203 

and clairvoyance of the more elevated denizens of the spirit world : and 
shall always, therefore, regard any advice that may be offered me for the 
better government of my body and soul as a welcome and precious offer- 
ing from those I love. I will close for the present with the assurance of 
my unaltered affection. William. 

1070. My dear Brother : With heartfelt love and affection I respond 
to your letter in reply to a message which I delivered through the instru- 
mentality of our devoted friend, Mrs. Gourlay. During our happy inter- 
change of thought, it will be my endeavour to suggest such ideas to your 
mind as may serve to elevate it and develope its capabilities. To the mind 
that is ignorant and prejudiced, this mode of communion with the invisible 
world may seem to be a direct violation and infringement of nature's laws ; 
but it is, on the contrary, not only natural, but perfectly legitimate to the 
age in which you now live. It is not a new revelation, but simply the 
discovery of hidden truths peculiarly adapted to the present advanced 
state of the race. It is old material in a new form. The material and 
spiritual elements are contributing, as never he/ore, to the elevation and 
happiness of mankind, and already is established a spiritual telegraph on 
which I am at this moment successfully operating — sending a message 
of love to you, my brother. 

1071. You say my words of cheer have wrought a change for the better 
in your system. This is a result which naturally follows a strict adherence 
to my prescription — cheerfulness. 

1072. You desire to know what time would be most advisable for you 
to sit for spiritual communion. I would say, early in the morning, before 
the mind becomes taxed with the cares of the day, make a record of your 
impressions. 

1073. You observe that it gives you great pleasure to receive messages 
from those in the spirit world who are bound to you by the ties of relation- 
ship. Let me assure you, my dear brother, that the feeling is mutual; and 
while time lasts with you, it will be our endeavour to gladden your heart 
with tokens of our increasing and untiring love. Your cup of happiness 
shall be filled to the brim, if it depends on us. 

1074. Brother, may you meet with friends true and kind; may the la- 
bours of the cheerful morn render each day a happier one to you; and when 
night steals upon a slumbering world, may you close your outward eyes in 
peace with all mankind ! Keep the mind's sunshine bright ! You have 
a soul to feel for others' woes, and this is the true stamp of divinity. 

John. 



204 MARRIAGE ON EARTH AND IN HEAVEN. 



MARRIAGE ON EARTH AND IN HEAVEN. 

The Hymeneal Tie in the Spirit World grows out of the necessity of the 
Connubial Union in the Mundane Sphere. "Free love ,} imputation 
refuted.* 

1075. Some peculiar views respecting marriage, which are not consist- 
ent with the ideas of female delicacy and chastity heretofore entertained, 
have been designated by the name of "Free Love," and have been com- 
mented on as proceeding from the spirit world. I am happy to say that, 
agreeably to the impressions which I have derived from my spirit friends, 
any doctrine, having a tendency of the kind thus described, would be at 
least as much censured in the spirit world as in this. As the best mode 
of removing this groundless imputation on Spiritualism, I will state the 
impressions which I entertain on the subject of marriage. 

1076. Among the sources of happiness in the spirit world much in- 
sisted on is that resulting from a combined union of those really created 
for each other. The marriage contracted in this world, loses its binding 
power in the spirit world, yet may endure if mutually desired. If a 
husband has had several wives, or a wife several husbands, the tie en- 
dures only between the most congenial pair.")" 

1077. Sexual association is the means throughout nature by which the 
perpetuation of species is effected. But that this association may exist 
among human beings without degradation, it is manifestly necessary that 
it should not be indiscriminate. Not only delicacy, modesty, and the cul- 
tivation of congenial affection, but likewise the interests of offspring, re- 
quire that the parents and children should form one family. The welfare 
of children, their equal duty to both parents, and natural affections be- 
tween the parents and their children, must make a separation painful to all 
parties, however affection may have declined between the husband and 
wife, on the part of either or both. 

1078. Hence, in the mundane sphere, the perpetuation of the human 
race consistently with decorum, and the welfare of offspring, and the hap- 
piness of the parties, especially the mother and wife, seems to be the 
great object of matrimony. In the spheres it is difficult to perceive how 
any motives of equally high importance can exist. It must be that con- 
nubial union in the spirit world rather grows out of marriage in this 
world, in order to fill up the void in the heart which might otherwise 



• This article should hove been inserted earlier, but was mislaid. 

f The fact that nay father, my brother, my nephew, and my friend General Cadwalader, 
are each residing with their mundane wives, proves that in this world a hymeneal torch 
may bo lighted, which may not bo extinguished by death. 



MARRIAGE ON EARTH AND IN HEAVEN. 205 

arise from our mundane habits. It would seem as if it were a benevolent 
indemnification for celibacy, or for the miseries so often resulting from the 
connubial state in this world, consequent, like the sufferings of child-bear- 
ing, to the perpetuation of mankind. 

1079. It seems to me an error to suppose that the terrestrial marriage 
can be a secondary object with God, when the important part which it 
performs is taken into view. 

1080. Incapacity to maintain a family often renders it impossible for 
those who would marry to come together, and worldly motives induce mar- 
riages, even when disgust or indifference may exist on the part of one, 
if not on that of both the parties. 

1081. It seems, moreover, even where marriage actually results from 
the passion of love, that it is more or less the consequence of a species 
of hallucination, through which lovers deck an object with all that they 
would wish to exist in the way of merit, and feel toward them an affection 
proportionate to their own capacity to love, rather than of the degree of 
power in the object, reasonably to excite such intense partiality. It is 
thus that the love of the mother to the child she believes to be her own, 
will be powerful in proportion to her own capacity for maternal love, 
rather than of the child to excite love ; since though it be a monster, and 
not really Iter oicn child, but fraudulently substituted therefor, it will 
cause no diminution of her maternal devotion. 

1082. It is the impression on the mind that determines the object to 
which the passion is directed ; the character of the being actuated by the 
passion, which determines its strength. 

1083. But where to all those qualifications which would create friend- 
ship between persons of the same sex, the peculiar emotions w^ich take 
place between those of different sexes are superadded, those who come 
together in this world under the hymeneal tie, may find it something more 
than a mere civil contract, and not terminated by death. Moreover, in- 
dependently of the original passion, there arises an affection which is 
justly distinguished as conjugal, and which differs from the other in this 
highly important particular, that it is founded on a thorough reciprocal 
knowledge, instead of that ignorance which too often accompanies attach- 
ments produced by the arrows of the blind god, as Cupid is sometimes 
designated with figurative consistency. 

1084. Having always supposed that independently of the emotions 
peculiar to the sexes, there could only be friendship between a mau and 
woman like that which would exist between a brother and sister, I am at 
a loss to understand what it can be which, in the spiritual state of exist- 
ence, can induce indissoluble marriage. 

1085. On submitting the suggestions comprised in the preceding state- 
ment to the spirit to whom I owe much information, herein quoted, and 



206 INFLUENCE OF SCRIPTURE 

to the spirit of a most intimate male friend, by both it was alleged that 
peculiar emotions were attendant on sexual affection in the spheres, as 
well as on earth, so far as consistent with the absence of that which exists 
in common with brutes. 



THE MORALITY OF CHRISTENDOM BEING IRRECONCILABLE WITH 
THE NEW TESTAMENT, CANNOT BE ITS LEGITIMATE OFFSPRING. 

Inspiration can have no higher authority, than the human testimony on 
which its existence is arrogated. 

1086. Is it not a mistake to suppose that any doctrine gains any validity 
by claiming inspiration as its source, when there is nothing but human 
testimony to advance in support of that claim? For if in the instance of 
Spiritualism, human testimony is deemed to be unavailable, how comes it 
to avail when adduced in support of this arrogant claim of inspiration ? 
As well might a man expect to cure the defect of a marshy foundation by 
substituting columns of iron for wooden posts, or that, while resting on 
wood, the support could be made firmer by introducing iron into the super- 
structure. 

1087. As the introduction of the iron would diminish the competency 
of the foundation in proportion to the augmentation of weight, so the 
claim to inspiration lessens the competency of the testimony upon which 
it is advanced, proportionally as the incredibility is increased. 

1088. But as respects the ancient witnesses, their own statements make 
them out unworthy of confidence. Facts or circumstances are stated 
which are manifestly blasphemous, inconsistent, and absurd, if not impos- 
sible. Thus a want of veracity or of discretion being demonstrated in some 
points, is sufficient to destroy validity in all. 

1089. Revelation assumes God to be omnipotent, omniscient, prescient, 
and all good, yet represents him as under the necessity of subjecting his 
creatures to probation, to find out what, by the premises, he must foresee. 
It represents him while wishing his creatures to know him and his attri- 
butes, as not teaching them that which he wishes them to learn, yet punish- 
ing them and their posterity for ignorance arising from his own omission. 

1090. It docs not suffice to allege that the Old Testament taught God's 
will to the Jews; since it is to me incredible that our Heavenly Father 
would give instruction of vital importance to a few of his children, leav- 
ing all the rest uninstructed, and yet afflict them for this result. But, 
admitting this possible, it appears that the instruction given the Jews in 



ON THE MORALS OF CHRISTIANS. 207 

the book of Moses failed in those particulars, which are of paramount im- 
portance. 

1091. In the Bible, God is represented as susceptible of jealousy, of 
wrath, of authorizing the butchery of three thousand Israelites for worship- 
ping a golden calf; sanctioning the massacre of the whole nation of the 
Midianites, with the reservation of the virgins for violation by the bloody 
murderers of their kindred ; the outrageous deception and fraud on the 
part of Jacob ; swindling the Egyptians by borrowing their ornaments with 
intention of purloining them ; hardening the heart of Pharaoh, yet af- 
flicting his subjects for the obduracy thus produced; instructing Saul to 
surprise and massacre the Amalekites, even to each "suckling babe, for a 
wrong done by their ancestors some hundred years before, as authoriz- 
ing the hewing down with a sword the regal prisoner Agag in cold 
blood,* and sanctioning the destruction of whole pagan communities by 
David. f 

* I quote here the language of Samuel, the wicked pope of Judea, to Saul, respecting 
the destruction of the tribe of Amalek : " Thus saitk the Lord of hosts, I remember that 
■which Amalek did to Israel, how he laid wait for him in the way, when he came up from 
Egypt. Now go and smite Amalek, and utterly destroy all that they have, and spare them 
not; but slay both man and woman, infant and suckling, ox and sheep, camel and ass. 
And he took Agag the king of the Amalekites alive, and utterly destroyed all the people 
with the edge of the sword. But Saul and the people spared Agag, and the best of the 
sheep, and of the oxen, and of the fatlings, and the lambs, and all that was good, and 
would not utterly destroy them : but every thing that was vile and refuse, that the}' de- 
stroyed utterly." 

One would think here was butchery enough to satisfy a devil, but it does not satisfy the 
God of the Bible. Saul is deposed for giving cpiarter to Agag, and not carrying his re- 
venge so far as to destroy the flocks and herds as well as the captive king, of whom the 
bloodthirsty, blasphemous pontiff becomes himself the cold-blooded executioner, hewing 
Agag to death before the Lord. Dr. Berg alleges that men are assimilated to the god whom 
they worship. What ought then to be the effect of worshipping the God thus described in 
the Bible ? 

How does this comport with the extravagant precepts of Christ, agreeably to which we 
are to return good for evil ? 

There cannot in the history of any pagan country be found an instance more glaring, of 
the unjustifiable perpetuation of revenge, than this putting a whole people to the sword 
for a wrong done by their ancestors some hundred years before. 

If examples draw us, while precepts do no more than lead, according to the proverb, 
what influence are such examples of the morality of the Bible likely to produce in those 
who are taught to view it as the word of God ? 

From the pernicious influence of such religious errors may the noble sp>irits of our proge- 
nitors relieve us and our offspring ! 

f Shakspeare's king, in the tragedy of Hamlet, is made to express this correct sentiment 
in the midst of his villainy: "Pray I cannot, be my inclination sharp as 'twill." Why ? 
because he still retained the objects for which he sinned. But though David had exposed 
Uriah to be killed to obtain his wife, he retained her in despite of his professed penitence. 

Yet of this man Jehovah is represented as saying, " I took thee from the sheepoote, 
from following sheep, that thou shouldst be ruler over my people Israel, and I have been 
with thee wheresoever thou hast walked, and have cut off all thine enemies from before 
thee, and have made thee a name of the great men that are in earth." 

Thus God is represented as the constant companion, and, of course, accomplice of his 



208 INFLUENCE OF SCRIPTURE 

1092. The following is the account given of this favourite of Jehovah : 
"And David said in his heart, I shall now perish one day by the hand of 
Saul : there is nothing better for me than that I should speedily escape 
into the land of the Philistines ; and Saul shall despair of me, to seek me 
any more in any coast of Israel ; so shall I escape out of his hand. And 
David arose, and he passed over with the six hundred men that were with 
him unto Achish, the son of Maoch, king of Gath. And David dwelt with 
Achish at Gath, he and his men, every man with his household, even David 
with his two wives, Ahinoam the Jezreelitess, and Abigail the Carmelitess, 
Nabal's wife. And it was told Saul that David was fled to Gath : and he 
sought no more again for him. And David said unto Achish, If I have 
now found grace in thine eyes, let them give me a place in some town in 
the country, that I may dwell there : for why should thy servant dwell in 
the royal city with thee ? Then Achish gave him Ziglag that day : where- 
fore Ziglag pertaineth unto the kings of Judah unto this day. And the 
time that David dwelt in the country of the Philistines was a full year 
and four months. And David and his men went up, and invaded the 
Geshurites, and the Gezrites, and the Amalekites : for those nations were 
of old the inhabitants of the land, as thou goest to Shur, even unto the 
land of Egypt. And David smote the land, and left neither man nor 
woman alive, and took away the sheep, and the oxen, and the asses, and 
the camels, and the apparel, and returned, and came to Achish. And 
Achish said, Whither have ye made a road to-day? And David said, 
Against the south of Judah, and against the south of the Jerahmeelites, 
and against the south of the Kenites. And David saved neither man nor 
woman alive, to bring tidings to Gath, saying, Lest they should tell on us, 
saying, So did David, and so will be his manner all the while he dwelleth 
in the country of the Philistines. And Achish believed David, saying, He 
hath made his people Israel utterly to abhor him ; therefore he shall be 
my servant forever/' 

1093. Here is massacre, spoliation, base lying to Achish, his truly 
noble-hearted friend, whom he deceives into a belief that he had made the 
people of Israel abhor him, when it was his intention to become king of 
Judea, and of course the enemy of his too-confiding protector, whenever 
an opportunity offered. 

109-1. Praise be to God that he has sent us a new way to religious light, 
not associated with this detestable immorality ! 

1095. Jehovah is made to arrest the sun, in order that Joshua may 
slaughter his flying foes. He is described as authorizing the Jews to ex- 
tirpate their neighbours and seize their territory. I do most conscientiously 
declare that the portrait of Jehovah by the Bible appears to me more 

butchering, robbery, and treachery: just the part which would belong to Satan, were such 
;in ( . il being to exist, lie is called to account for tho murdor of Uriah, but the pagans 
whom he robbed and massacred were only vermin in the estimation of the Jewish Jehovah. 



ON THE MORALS OF CHRISTIANS. 209 

suitable for Satan than for our heavenly Father, who is represented by the 
spirits as perfectly impartial and equally loving to all his creatures. 

1096. The example set in the Bible of slandering and persecuting those 
who did not believe in its doctrines, has ever been followed out by scrip- 
tural devotees, who would presumptuously represent that it is only from 
the Scriptures, which they recognise as the word of God, that a correct 
knowledge of the divine attributes can be obtained. But this is the con- 
verse of the truth. As described by Seneca, the Roman Sage, the God 
of the ancient theist was to the Jehovah of the Bible as Hyperion to 
Satyr. (See Seneca's opinions of God, 1224) 

1097. It appears to me a striking proof how far men can be demented 
by educational bigotry, that it should be supposed that their omnipotent 
God can require human missionaries' aid to promulgate or carry out his will. 

Did God a special creed require, 

Each soul would he not with that creed inspire ? 

1098. The Old Testament does not impart a knoidedge of immortality, 
without which religion -were worthless. TJie notions derived from the gos- 
pel are vague, disgusting, inaccurate, and dijfcidt to helieve. The Pen- 
tateuch did not give the Jews an idea of immortality, nor were those Jews 
distinguished for morality, who from other sources than the Pentateuch 
embraced a belief in immortality. It has already been pointed out that 
the most enlightened sect among the children of Israel, the Sadducees, 
did not believe in a future state, while the Pharisees, who professed to be- 
lieve therein, appear to have been so immoral as to be pre-eminently the 
objects of Christ's denunciation. 

1099. As respects the precepts of Christ, those on which he laid most 
stress are not only neglected, but grossly violated, by the opposite course 
being sanctioned by the overruling sentiment of society. Nothing would 
subject a man to more contempt in Christendom than a tame submission 
to blows, or being so poor as to wear patched or ragged clothes. There 
are few, if any, in Christendom, who would not rather have any deficiency 
in attire attributed to accident or taste, than to poverty. 

1100. I have shown that the idea which the Pharisees entertained of 
heaven, as portrayed by Josephus, representing the wicked like the rich 
man within sight of the good, would be a hell to a good-hearted angel. 
This representation is sanctioned by Christ in his story of the rich man 
and Lazarus. The only reward promised to his apostles was worldly pre- 
eminence in the form of judgeships. Hence it were hardly reasonable for 
those who are subordinate in merit to the disciples to expect any better 
remuneration. Hell is as absurdly as horridly typified by eternal exposure 
to interminable fire. 

1101. Thus neither among the Jews, nor among Christians, has the 

Bible furnished any adequate account of a future state, nor has it been 

productive of higher morality; since the only morality which does exist, 

14 



210 INFLUENCE OP SCRIPTURE 

is coupled not only with the neglect, but with the violation of those precepts 
which the gospel inculcates. 

1102. Diogenes took a lantern to see if he could find an honest man in 
Greece. "Were any one to employ a lime-light, he would not in Christen- 
dom find a Christian who carries out in practice the precepts of his divine 
Master. If those who know their Master's will, yet do it not, are to be 
beaten with many stripes, while the ignorant pagan is to bear but few, 
were it not better to be a pagan than such a Christian as those are, for the 
most part, who exist in Christendom ? Unless our missionaries can make 
better Christians, is it not inhumane to add to the number ? 

1103. On calling on a bigoted, self-styled disciple of Christ to show me 
any one who put the precepts of Christ into practice, the reply was, " We rely 
on his merits." u That is all you do," said I. " In common with others 
of your tenets, you make the blood of Christ a fund on which every sin- 
ner may draw in proportion as he has confidence in its detersive influence." 

1104. I am supported in some of the views above presented, by a com- 
munication from a believer in revelation, under the signature of Bosanquet, 
to the Baltimore Church Times, for June 15, 1848. I will quote a por- 
tion of this communication, which is as follows : 

1105. "But the want of faith is more open and direct than this, and it is the more ob- 
vious and pointed upon religious subjects. The Bible is boldly and practically denied in 
every particular. No class or body of men believe and obey it, and strange as it may 
seem, it is by no nation, or people, or churches, or sects of men, less implicitly believed 
and followed than by those very people and sections of the church who talk so much 
about it. There are no persons less obedient to the plain sense and mandates of the 
written word of God, than those Avho most speak of and uphold it as the sole authority 
and standard, and reject all assistance from the history of the church and what is spoken 
against as tradition. Every class of persons reject some portion or other of the sacred 
Scriptures. If you talk to some of temporal honour and rewards, and the observance of 
a day of rest, and the patriarchs, they will say, Oh ! that is the Old Testament, and is ab- 
•rogated. If you speak to others of good works, they will say, Oh ! that is only in the Gos- 
pels, and the Epistles carry us much beyond that, and are superior to it. Unitarians, 
again, receive a Bible of their own; that is, just so many passages are excluded as will suit 
their own belief and purpose. Others, of numerous sects, dwell each upon some half 
dozen chapters, or passages, or phrases, or words of Scripture, of the Epistles especially, 
and dwell upon them idolatrously and devotedly, to the exclusion of all the rest, so far as 
the authority of Scripture is concerned, from belief and practice. 

1106. "This is even in the religious world — the thinking and reasoning world. Let us 
now turn our observation to the world itself; to the working and practical. 

1107. " The Bible is denied in every particular. Men do not believe that we are really to 
be Christians; that we are to imitate our Lord. They do not believe that the world could 
possibly go on if all men were to act upon pure Christian motives, and up to a perfect 
Christian rule: if they were to forgive and forget injuries; if they were not to resent an 
affront; if they were to give to people because they asked them; if they were to lend 
money without looking for interest; if we were all to give up luxuries, and style, and 
costly furniture and equipage; if we, our cattle and servants, were strictly to observe the 
day of rest. How many are there among us who believe that 'the tree of knowledge' is 
not an absolute good? or that we ought to receive the gospel with the simplicity of little 
children. Who believes that we ought to honour our father and mother, and our sove- 
reign ? Who is there that acts up to the precept that wo ought not to judge others in 
their character? How many are there who appear to believe that it is not right to bo 
anxious about the future; that riches are not a good thing; that the entrance into heaven 
is easier to the poor man; that we ought to return a tenth to Cod; that we would bring a 
blessing to <;ive freely and largely to tho poor; that children area blessing and a gift 
from the Lord, and that the man is happy who has his quiver full of them? It is evi- 
dent that in all these points the Bible is disbelieved and is practically denied, and does 
nol control or guide us in our habits and principles of life and society. 

1108. "Still less do we believe that tho public measures, the laws, and government of 



OX TRE MORALS OF CHRISTIANS. 211 

the state, and the intercourse with other nations, ought to be. or can be, carried on and 
conducted upon Christian principles. What number or classes of persons believe that 
righteousness exalteth a nation? that we are punished according to the national sins of 
the people, and for the sins of the rulers ? and that if wicked and irreligious men preside 
over our councils, we shall as a nation suffer the penalties of it? or that the conscience 
of the government is the conscience of the people, and that our rulers are bound to take 
the first care for the pure religion and morals of the country: and that, if they do so, their 
righteousness will bring down a blessing upon the nation ? 

1109. "To come again to more direct practice, and to our own habifs of life. "Who is 
there who thinks first what is right, and according to the pattern of ChrLt, and after the 
will of God, in what he is about to do, and not what is wise and expedient? Who seeks 
first the kingdom of God. and God's rule of righteousness, and trusts that all temporal 
good consequences will follow upon it ? Who is there who thinks and abides only by the 
rule of what is right and commanded ? We may almost answer in the words of Scrip- 
ture, 'There is none righteous, no, not one '.' Who believes in and trusts to the assistance 
and suggestions of the Spirit in his designs and undertakings, and believes, and acts, and 
writes, and thinks, as believing that the most useful and important and influential sug- 
gestions of our thoughts and invention come to our mind by the inspiration of the Holy 
Spirit, more than by our own cleverness, and exertion, and memory, and prays for divine 
help upon commencing every tr.sk. or writing, or undertaking accordingly ? Who forbears 
strictly and endeavours to expel at once all thought and every suggestion of the mind in 
worldly matters on a Sunday, with confidence and faith that the same and more useful 
thought will be supplied on the succeeding week-days, and that the unqualified dedica- 
tion and sanctification of the Lord's day will make the labour of the six days more effec- 
tual and fruitful than would be that of the seven? Who would believe now that a sab- 
batical year would not necessarily be impracticable and ruinous, or that a populous coun- 
try could exist under such a rule, or that it would not produce a debasing and demoraliz- 
ing idleness?"' 

1110. Let not the reader infer that these admissions come from a free- 
thinker. The following remarks will prove the writer one of the faithful, in 
the sense in which this epithet argues a mind chained down by abject enthral- 
ment_, to put any constructions on facts but that which is subversive of 
educational prejudice: "AM the evils of which the ez is admitted 
are due to our narrowing down our reception of truths and facts to the 
limits of reason — of our own more or less shallow individual reason." 

1111. Xow to me it seems that the nominal profession of a faith in 
facts which are absurd and contradictory, and professed reverence for 
precepts which are as utterly impracticable as unwise in the abstract, in- 
duces this monstrous incompatibility of the actual morality of Christen- 
dom with the professions of Christians and doctrines of Christianity. 

1112. Our submission to scriptural authority is not to be governed by 
our own reason, but by that of persons who lived many ages ago, originally 
assumed to be inspired by God, upon human testimony; which in the 
case of Spiritualism, or any other than the one in point, is treated as mere 
chaff. 

1113. It strikes me, from the considerations presented under the head 
of Mundane Wealth, that the precepts of Christ were fundamentally 
erroneous, so far as they discredit and discourage efforts for the honest 
acquisition of wealth. (908.) 

1111. God has given the fowls of the air feathers as a natural clothing, 
and thus any effort to procure clothing on their part is rendered unneces- 
sary ; he has not given them hands nor intellectual ingenuity to spin and 
weave. On the other side, with little exception, man is naturally devoid 
of clothing, and requires clothes to protect him from the scorching solar 



212 INFLUENCE OF SCRIPTURE 

rays or freezing blasts of •winter, but has been furnished with the hands 
and the ingenuity to spin and weave. Under these circumstances, was it 
reasonable to allege that man should be governed by the example of the 
feathered creation ? Was it reasonable to infer that there should be no 
spinning or weaving by men, because there neither was nor could be any 
performed by fowls ? 

1115. Again, the lily, like all other vegetables, not only comes into 
existence naked, but remains so, since it neither can nor will clothe itself, 
and would perish if by any artificial clothing it were shut out from the 
influence of the solar rays, and from the absorption of carbonic acid, which 
furnishes the vegetable creation with the carbon requisite for the fibres 
essential to stability. Hence the allegation that Solomon in all his glory 
was not clothed like the lily, is irreconcilable with the nature and actual 
state of this beautiful flower, which is destitute of clothing by nature, and 
which would perish if it were clothed. The skin of vegetable leaves, to a 
certain extent, performs for them what mouths do for animals. How un- 
reasonable, then, to argue from one to the other, that man should imitate 
the vegetable ; or to compare a plant, naturally and of necessity naked, with 
a king gorgeously clothed? 

1116. The degrading a rich man, whether honest or not, to the level 
of a felon or murderer, as respects accessibility to heaven, and of course 
favour in the sight of God, is so erroneous, that there never was a precept 
which was less respected in practice, by the votaries of its author. As I 
have heretofore remarked, the conduct of Christians is not merely negative 
in respect to this precept — they do not merely neglect it; their course is 
the converse of any obedience to its dictates. Yet professed Christians 
while violating their divine Master's behests in a way which makes their 
performance the inverse of the results which their professions involve, for 
the most part treat any person who does not profess devotion for Christ's 
doctrines, as actually more culpable than themselves, and more liable to 
retribution after death. This is about as just as for a man, who after 
marrying a woman and calling her his wife, should act the inverse of the 
obligations imposed by the connubial contract, and then consider an indi- 
vidual who had never entered into any obligation with her of any kind, as 
guilty of sinful neglect in not acknowledging as a wife, one whom he never 
married. The question is, who treats the woman most ill, he who ac- 
knowledges but neglects, or he who does not display a hymeneal devotion 
which he never led her to expect ? 

1117. Again, the precept to return good for evil, would, if acted up to, 
encourage evil. Were a man to submit quietly to be robbed, whipped, 
and cheated, he would encourage robbing, flagellation, and fraud. x Far 
wiser is the precept of Confucius, " Return good for good ; for evil, justice." 
The impracticable precept of Christ is so far from being carried out by 
professing Christians, that in their conduct to the aborigines of Africa, 



ON THE MORALS OF CHRISTIANS. 213 

India, and America, they have always been aggressive, always rewarding 
the hospitality of the natives with fraud and violence, and their conduct 
toward each other is the inverse of the ultra precept of Christ — " Return 
good for evil." They not unfrequently return evil for good. 

1118. There is, as I think, nothing more injurious than the habitual 
violation of acknowledged professions. If the violator be aware of his 
inconsistency, it involves the incessant perpetration of manifest wicked- 
ness; and if his mind be so cramped by education that he commits such 
violations unconsciously, it must degrade the all-important power of dis- 
tinguishing good from evil. Thus, in the garb of truth, 

Dark error leads 
With best intent 
To evil deeds, 
The bigot to ensnare. 

1119. It is this nominal devotion to the doctrines of Christ, with a 
demeanour diametrically in teeth of them, which causes that anti-Christian 
morality which Bosanquet portrays. 

1120. But I am conscientiously of opinion that the respect paid to 
Abraham, Jacob, Moses, Samuel, David, &c, by which one five hundred- 
millionth of the blood of Abraham is made an honour to Jesus Christ, 
is among the reasons of the low state of morality among those who 
consider the Bible as the Word of God, and are thus led to view with 
indulgence, prostitution, murder, massacre, rape, cheating, and fraud. 
Agreeably to the opinion of a champion of Christianity, already quoted, 
"The worshipper is assimilated to the imaginary deity whom he wor- 
ships." 

1121. With the exchange of two words for two other words, the verses 
which Pope ascribes to Eloisa, might well be uttered by many self-called 
Christians, who in defending the gospel from any conscientious attack, hesi- 
tate not at any intemperance of language, and yet think that the marriage 
ceremony is all that is called for. 

1122. "Ah ! wretch, believed the spouse of God in vain, 

Confessed within the slave of love and man." 

1123. Although the substitution of the words icealth and power for love 
and man would spoil the rythm, it would not lessen the applicability to 
the great mass of those who call themselves Christians, while not only 
neglecting, but positively violating the precepts of Him by whose blood 
they still hope, by a due degree of faith, to wash away their transgressions. 

1124. The universe, as it is presented to my mind, induces a belief that 
it must have a presiding deity of commensurate power. As there are 
millions of suns, each having its planets; as the space which it occupies 
appears to us little short of infinity; as it must have endured from eter- 
nity, and must endure eternally, — the power and glory of this presiding 



214 INFLUENCE OF SCRIPTURE 

deity must be commensurate with his realm, as to extent and magnifi- 
cence. Yet evil exists ; which can only exist from choice on his part, or 
because it cannot be avoided. There must be a want of will or power to 
prevent or remove evil. Such is the God which my reason obliges me to 
acknowledge. Where impressions are the offspring of reason, they cannot 
destroy their parent. But those who owe their opinions of their deity to 
tradition, have a deity which, not having originated from reason, may 
always be made the means of setting its dictates aside. 

1125. The bigot's god is a dangerous idol, although he be not repre- 
sented by an image ; and no less dangerous is any book which owes author- 
ity to hereditary, intolerant dictation and servile devotion. 

112G. The fear of public opinion, or a desire to do what is deemed right 
among men, seems to be the principal motive for religious professions and 
church-going in the great mass of society. The prevailing morality being, 
as already noticed, not only neglectful of Christ's precepts, but absolutely 
the inverse of them — not only permitting , but calling for a course diame- 
trically opposite, as respects the acquisition of wealth and submission to 
wrongs — shows that it is not generally founded on a desire to cultivate the 
good will of Christ, but to square with sectarian opinion. I hold that one 
cause of this is, that the conviction of a future state, in which happiness 
is in proportion to our deportment here, is not so deep as that which I now 
have. Under the conviction which I have, nothing could tempt me to act 
in such way as to produce a retrograde influence on my pretensions as a 
spirit. 

1127. It seems to me, as urged by me before, that no one believing the 
language of Abraham, as narrated and sanctioned by Christ, to have come 
authenticated direct from the Son of God, and consequently expecting it to 
be verified, would render himself liable to the punishment of Dives for the 
sake of enjoying the good tilings of this world. 

1128. The idea that souls are to remain in the grave till the " last day" 
the procrastination of that day and geological knowledge being inconsistent 
with the belief that any such day will arrive, makes the sinner less fearful, 
the good less hopeful, and diminishes the number of those who are actu- 
ally, in their worldly conduct, influenced by their hopes or fear of future 
rewards or punishments. 

1129. The expectation of washing away sin through the merit of a 
bigoted belief in Christ, co-operating with the vague, contradictory, and 
irrational idea of heaven and hell recorded in Scripture, seems to be the 
reason why Christians act so inconsistently with the precepts of Him whom 
they professedly adore. 

1130. Nothing can be more inconsistent with the religion inculcated by 
my spirit friends, than the idea of atonement for sin by faith in any re- 
ligion, true or false. 

1131. Had there ever been any available light let in from the spirit 



OX THE MORALS OF CHRISTIANS. 215 

world, this error had been denounced, and having been thus stamped as 
erroneous from on high, could not have acquired or retained its mischiev- 
ous hold of so many millions of human beings, by substituting blind faith 
for genuine virtue. 

Injurious Influence of unreasonable Restriction. 

1132. Another reason why, throughout Christendom, the vices most 
deprecated by Christ are those pre-eminently prevalent, is that his precepts 
were absolutely impracticable, unless explained away in the style of Lord 
Peter in the "TaU of a Tub." 

1133. Some of the excellent Society of Friends may, as respects war, 
have been obedient to the precepts of Christ, and probably in other re- 
spects deviate from them less than most other sects ; but as to wealth their 
course is the inverse of giving away their money. They are rationally 
among the most active and successful in the honest acquisition of money. 
In this they would act morally, excepting the violation of their recognised 
obligation to obey the precepts of Christ. 

1134. Does not experience show that nothing is more injurious to mo- 
rals than unreasonable restraint ? This has been seen in the profligacy of 
the children of puritanical sectarians. To disobey an unreasonable re- 
striction always appears comparatively a trivial offence. Going to a play, 
in the opinion of the mass of the world, is not sinful j but for a minor to 
go to a play in disobedience of parental authority, by stealth, deception, 
or lying, becomes sinful delinquency, and introduces a habit which may 
lead to crime as wicked as that of the conduct of Jacob to Esau. Lying 
and deceiving for venial purposes will soon induce the habit. The restric- 
tion from eating pork or drinking wine has no doubt induced much decep- 
tion and falsehood among the followers of Mohammed, and thus made a 
crime where none would have existed. In like manner, the putting a rich 
man on a footing with a felon, as respects access to heaven, forbidding the 
resistance to blows or spoliation, makes almost every professed Christian 
practically unfaithful to his professions, and of course an infidel of the 
worst kind. More or less of this infidelity is involved in various ways, as 
above admitted by "Bosanquet." 

1135. If the history of Christianity, so called, be reviewed, it will be 
found that the deviations from the precepts of Christ during the present 
age are quite venial, compared with those which took place during the 
thousand years or more in which Komanisni had the ascendency. 

1136. A painful picture of the morals of the clergy during that period 
may be found in a recent work by Bishop Hopkins of Vermont. It would, 
seem as if the crimes and indecency displayed during the Middle Ages., 
exceed even those of Abraham, Moses, Jacob, and David, and Samuel, the 
cruel, despotic pope of Judea. The deposition of Saul for not killing- 
Agag, and his hewing his royal prisoner down with a sword in cold. 



216 INFLUENCE OF SCRIPTURE 

blood ; may have been looked to as a justification of pontifical cruelty 
and despotism. 

No one would believe that a capable farmer would make such a mistake 
as to sow garlic instead of wheat. Yet God, while represented as 
having intended to sow Protestantism, is considered as having caused, 
throughout Christendom, a crop of Catholicism, in the Roman or Gre- 
cian form, for more than a thousand years ; those weeds still occupying 
more than half of the whole soil. 

1137. The immense importance attached by mankind to correct religious 
impressions is demonstrated, in the first place, by the enormous expendi- 
ture throughout this world in sustaining those who are conceived by their 
constituents to be the true expounders of religion j* and, in the second 
place, by the blood and treasure which have been expended either in mis- 
sions or in wars, for the extension or defence of the impressions believed 
by various sectarians to be the most accordant with truth. 

1138. Yet it must be plain that in no case has there been any higher 
evidence than that of an alleged human communication, direct or indirect, 
with some recognised deity, if not the true God. If the will of God has 
ever been revealed, the number who have actually pretended to an interview 
with him, or with any immortal subordinate spirit are very few. The 
Old Testament depends upon the testimony of Moses and a few Hebrew 
prophets, whose inspiration rests upon their own allegations, respecting 
themselves or each other. 

1139. As regards the basis of Christianity, there are two irreconcilable 
opinions : one held by the Protestants, the other by the Roman Catholics; 
since although there is a great diversity of opinion between Protestants, 
there is between all Protestants and Papists this difference: The latter 
relying on their own church as the sole depository of all the evidence of 
Christianity, do not allow any direct recourse to Scripture for a rule of 
faith. The former reject the claims of the church of Rome, and resort to 
the gospel for their rule of faith. f 

1140. But wherefore should such implicit confidence be placed in lan- 
guage alleged to have been held by Moses or any other ancient author? or 
should they be credited, even when they allege God to have used such 
words as these, "Let me wax hot in my wrath that I may consume them.' 9 
The motive for this imputation against God, was that Moses might take 
credit for moderation in slaughtering only three thousand of God's chosen 
people in one day, for worshipping a golden calf, made by his own brother, 
afterward made high-priest. Thus the ringleader, being the brother of 
Moses, was loaded with honours, while those whom he led astray were to 

* In Great Britain, nearly forty millions of dollars per annum. 

f Perhaps, however, the high-church Episcopalians occupy middle ground. 



ON THE MORALS OF CHRISTIANS. 217 

be massacred in cold blood. Yet it is on such witnesses as this blood- 
thirsty, blasphemous bigot, that orthodoxy relies for assuming the Penta- 
teuch to be the word of God, censuring, if not persecuting, all who do not 
concur with it. 

1141. The intercourse with the angel Gabriel rests upon the evidence 
of Mary alone, who was interested immensely to make her child a god, 
instead of being her illegitimate offspring. Of the dream of Joseph there 
can be no witness besides himself. But would a dream be now admitted 
as testimony in any court of justice. 

1142. The diversity of opinion existing between Romanists and Pro- 
testants, are briefly exhibited in the subjoined quotations from the contro- 
versy between Archbishop Hughes and the Rev. Mr. Breckinridge. They 
have already been cited by me in a pamphlet on the better employment of 
the first day of the week. Here are the opinions of two men highly quali- 
fied to judge. In one, we have an eminent champion of Romanism ; in 
the other, a no less able champion of Calvinism. To the latter belongs 
the distinction of having persecuted the Quakers and witches, and of hav- 
ing roasted Servetus; to the former, putting some hundreds of thousands 
to death or torture by the sword, the rack, or the fagot. 

1143. Agreeing with each of the parties that the other is in the wrong, 
I, of course, assume that they are both in error. Taken together, they 
may be considered as proving that there is no evidence in favour of Chris- 
tianity, which I have not the authority of eminent Christians for reject- 
ing. In the 29th page of the controversy between himself and Breckin- 
ridge, Bishop Hughes speaks as follows : 

1144. " My fourth argument was, that the Protestant rule of faith ac- 
tually undermines the authority of the Scriptures, by extinguishing the 
proofs of their authenticity, and inspiration, and consequently terminates 
in moral suicide. Just imagine to yourself an ordinary will or testament, 
written but twenty years ago, purporting to be the last will and testament 
of a wealthy deceased relative, and designating you as heir, but without 
either signature or probate, and ask yourself what it would be worth ? 
Could such a document establish its own authenticity? And yet this is 
precisely the situation to which the Protestant rule of faith reduced the 
Scriptures, by which, and by which alone, their authenticity could have 
been established. St. Augustine, of whom Presbyterians are sometimes 
wont to speak with respect, declared that it was the testimony of the church 
which moved him to believe in the Scriptures. But now the order of 
belief is ' reformed/ Men pick up (pardon the phrase) the sacred vo- 
lume, as they find it floating on the sea of two thousand years, and by one 
great but gratuitous act of belief, which flings all intermediate church au- 
thority and tradition to the winds, they say ' the Bible is the Bible, and 
we are its interpreters, every man for himself/ " 

1145. It seems not to have occurred to the right reverend champion 



218 INFLUENCE OP SCRIPTURE 

of the Catholic creed, that it is not more true that a testament without wit- 
nesses is of no validity, than it is true that the testimony of witnesses 
claiming under the will, cannot be admitted. A document written after 
the death of the testator would not be considered in a court of justice as 
entitled to the name of a testament. But were persons to write a will 
after a man's death, and bring it forward, claiming under it supremacy, 
would their claim produce any result beside derision ? 

1146. The distinguished prelate justly treats the gospel as resting on 
the traditionary evidence of the church; since, as he truly urges, the 
church existed before the gospel, having been instituted at the time when 
his instructions were given to the apostles by Christ. 

1147. But how much value is to be attached to the testimony of the 
church, may be learned from the following opinion of the learned clergy- 
man to whom I have alluded as the other party in the controversy, (pages 
35, 36 :) 

1148. " TJie unwarrantable liberties of your church with the word of 
God show her fallible to a deplorable degree. 

1149. "Your ride, if observed, requires implicit faith in the decretals 
and interpretations of fallible men, which is subversive of the very nature 
and end of religion in the soid. Faith supposes knowledge, conviction on 
evidence, and trust in God, founded on a belief of divine truth ; but your 
rule requires unconditional submission to the dicta of the church in the 
lump. The ' Carbonaria fides,' or faith of the collier, is the very faith 
required. It is as follows : When asked, l What do you believe V he 
answered, ' I believe what the church believes/ ' What does the church 
believe V Ans. l What I believe.' ' Then what do you and the church 
together believe V Ans7 ' We both believe the same thing.' This is the 
grand catholicon for believing every thing, without knowing any thing. 
In this soil grew the maxim that ' ignorance is the mother of devotion.' 
It is believing by proxy, or rather not believing at all, in the true sense. 
Here is the secret of the unity of your church." 

1150. To conclude, I agree with the right reverend able and learned 
archbishop, that Christianity has no witnesses but those disciples of Christ 
whom he calls the church ; but I also concur with his able, learned, and 
reverend opponent, that the said church is neither competent as a witness, 
nor reliable as a foundation for Christianity. 

1151. Breckinridge does not perceive that the gospel on which he re- 
lics, and the recorded traditions which ascribe that work to inspiration, 
have no better foundation than the testimony of fallible men. 

1152. Manifestly, however, the authority of the church of Borne can- 
not be overset without oversetting the authenticity of the Christian 
religion. 

1153. Could any one believe that an experienced farmer would sow a 
field with garlic when intending to have a crop of wheat? Would not the 



ON THE MORALS OF CHRISTIANS. 219 

conclusion be that if a field upon his farm were occupied by that objec- 
tionable weed, it must have been the spontaneous production of the soil, 
not of a mistake so gross on his part ? Yet our prescient God is repre- 
sented as so much inferior in foresight to an ordinary farmer, that while 
the religious soil of Christendom was for ages occupied with crops of Ca- 
tholicism, in the Grecian or Roman modification, the seed of Protestant- 
ism was sown by God through his son and vicegerent, Christ, intending to 
have the soil occupied by Protestantism. Manifestly, either it was in- 
tended that Catholicism should prevail, as above described., or an omnipo- 
tent, omniscient, and prescient God did not preside over the seeding. 

1154. Yet notwithstanding this diversity as to the true import of Chris- 
tianity between the most distinguished Christian sectarians, each sect con- 
ceives itself justified in propagating its own peculiar opinions among 
ignorant pagans. The principle being thus sanctioned, that those who 
believe themselves to have become acquainted with religious truth, are 
justified in propagating a knowledge of it, wherefore should not that pri- 
vilege be exercised by a spiritualist as well as a Christian ? 

1155. Humility is one of the virtues inculcated by Christ ; but if his dis- 
ciples assume to themselves a peculiar capacity to know what is true, and 
an exclusive right to teach what they thus assume to be truth, there will 
be no humility in their practice, however it may be blazoned among their 
professions. 

1156. The view which I have presented in the preceding pages is cor- 
roborated by a personage of no less authority than William Pitt, afterward 
the Earl of Chatham, and prime minister of England. His opinions, 
alleged to have been originally published in the London Journal for 1733, 
are as follows : 

Letter of William Pitt. 

"Pure Religion and undefiled before God and the Father, is this: to visit the Fatherless 
and Widows in their afflictions, and to keep one's self unspotted from the World." 

1157. "Gentlemen : Whoever takes a view of the world, will find, that 
what the greatest part of mankind have agreed to call religion, has been only 
some outward exercise esteemed sufficient to work a reconciliation with God. 
It has moved them to build temples, flay victims, offer up sacrifices, to fast 
and feast, to petition and thank, to laugh and cry, to sing and sigh by 
turns; but it has not yet been found sufficient to induce them to break 
off an amour, to make a restitution of ill-gotten wealth, or to bring the 
passions and appetites to a reasonable subjection. Differ as much as they 
may in opinion concerning what they ought to believe, or after what man- 
ner they are to serve God, as they call it, yet they all agree in gratifying 
their appetites. The same passions reign eternally in all countries and in 
all ages, Jew and Mohammedan, the Christian and the Pagan, the Tartar 
and the Indian, all kinds of men who differ in almost every thing else, 
universally agree with regard to their passions. If there be any difference 



220 INFLUENCE OF SCRIPTURE 

among thern, it is this; that the more superstitious, the more vicious they 
always are, and the more they believe, the less they practise. This is a 
melancholy consideration to a good mind; it is a truth, and certainly 
above all things, worth our while to inquire into. We will, therefore, 
probe the wound, and search to the bottom ; we will lay the axe to the 
root of the tree, and show you the true reason why men go on in sinning 
and repenting, and sinning again through the whole course of their lives ; 
and the reason is, because they have been taught, most wickedly taught, 
that religion and virtue are two things absolutely distinct ; that the defi- 
ciency of the one might be supplied by the sufficiency of the other ; and 
that what you want in virtue, you must make up in religion. But this 
religion, so dishonourable to God, and so pernicious to men, is worse than 
Atheism, for Atheism, though it takes away one great motive to support 
virtue in distress, yet it furnishes no man with arguments to be vicious; 
but superstition, or what the world means by religion, is the greatest pos- 
sible encouragement to vice, by setting up something as religion which 
shall atone and commute for the want of virtue. This is establishing ini- 
quity by a law, the highest law; by authority, the highest authority; that 
of God himself. We complain of the vices of the world, and of the 
wickedness of men, without searching into the true cause. It is not 
because they are wicked by nature, for that is both false and impious, 
but because to serve the purposes of their pretended soul-savers, they have 
been carefully taught that they are wicked by nature, and cannot help 
continuing so. It would have been impossible for men to have been both 
religious and vicious, had religion been made to consist wherein alone it 
does consist ; and had they been always taught that true religion is the 
practice of virtue in obedience to the will of God, who presides over all 
things, and will finally make every man happy who does his duty. 

1158. " This single opinion in religion, that all things are so well made 
by the Deity, that virtue is its own reward, and that happiness will ever 
arise from acting according to the reason of things, or that God, ever wise 
and good, will provide some extraordinary happiness for those who suffer 
for virtue's sake, is enough to support a man under all difficulties, to keep 
him steady to his duty, and to enable him to stand as firm as a rock, amid 
all the charms of applause, profit, and honour. But this religion of rea- 
son, which all men are capable of, has been neglected and condemned, and 
another set up, the natural consequences of which have puzzled men's 
understandings, and debauched their morals, more than all the lewd poets 
and atheistical philosophers that ever infested the world ; for instead of 
being taught that religion consists in action, or obedience to the eternal 
moral law of God, we have been most gravely and venerably told that it 
consists in the belief of certain opinions which we could form no idea of, 
or which were contrary to the clear perceptions of our minds, or which 
had no tendency to make us either wiser or better, or, which is much 



ON THE MORALS OF CHRISTIANS. 221 

worse, had a manifest tendency to make us wicked and immoral. And 
this belief, this impious belief, arising from imposition on one side, and 
from want of examination on the other, has been called by the sacred 
name of religion, whereas real and genuine religion consists in knowledge 
and obedience. We know there is a God, and know his will, which is, 
that we should do all the good we can ; and we are assured from his per- 
fections, that we shall find our own good in so doing. 

1159. "And what would we have more? are we, after such inquiry, 
and in an age full of liberty, children still ? and cannot we be quiet unless 
we have holy romances, sacred fables, and traditionary tales to amuse us 
in an idle hour, and to give rest to our souls, when our follies and vices 
will not suffer us to rest ? 

1160. " You have been taught, indeed, that right belief, or orthodoxy, 
will, like charity, cover a multitude of sins ; but be not deceived ; belief 
of, or mere assent to the truth of propositions upon evidence, is not a vir- 
tue, nor unbelief a vice ; faith is not a voluntary act, does not depend 
upon the will j every man must believe or disbelieve, whether he will or 
not, according as the evidence appears to him. If, therefore, men, how- 
ever dignified or distinguished, command us to believe, they are guilty of 
the highest folly and absurdity, because it is out of our power; but if 
they command us to believe, and annex rewards to belief, and severe pen- 
alties to unbelief, then they are most wicked and immoral, because they 
annex rewards and punishments to what is involuntary, and, therefore, 
neither rewardable nor punishable. / It appears, then, very plainly unrea- 
sonable and unjust to command us to believe any doctrine, good or bad, 
wise or unwise ; but, when men command us to believe opinions which 
have no tendency to promote virtue, but which are allowed to commute 
or atone for the want of it, then they are arrived at the utmost pitch of 
impiety, then is their iniquity full; then have they finished the misery, 
and completed the destruction of poor mortal man ; by betraying the in- 
terest of virtue, they have undermined and sapped the foundation of all 
human happiness ; and how treacherously and dreadfully have they be- 
trayed it !\ (A gift, well applied, the chattering of some unintelligible 
sounds called creeds ; an unfeigned assent and consent to whatever the 
church enjoins, religious worship and consecrated feasts; repenting on a 
death-bed; pardons rightly sued out; and absolution authoritatively given, 
have done more toward making and continuing men vicious, than all the 
natural passions and infidelity put together. For infidelity can only take 
away the supernatural rewards of virtue; but these superstitious opinions 
and practices have not only turned the scene, and made men lose sight 
of the natural rewards of it, but have induced them to think, that were 
there no hereafter, vice would be preferable to virtue, and that they in- 
crease in happiness as they increase in wickedness ; and this they have 
been taught in several religious discourses and sermons, delivered by men 



222 INFLUENCE OF SCRIPTURE 

whose authority was never doubted, particularly by a late Rev. prelate, I 
mean Bishop Atterbury, in his sermon on these words : < If in this life 
only be hope, then we are of all men the most miserable/ where vice and 
faith ride most lovingly and triumphantly together. But these doctrines 
of the natural excellency of vice, the efficacy of a right belief, the dignity 
of atonements and propitiations have, beside depriving us of the native 
beauty and charms of honesty, and thus cruelly stabbing virtue to the 
heart, raised and diffused among men a certain unnatural passion, which 
we shall call a religious hatred — a hatred constant, deep-rooted, and im- 
mortal. All other passions rise and fall, die and revive again ; but this of 
religious and pious hatred rises and grows every day stronger upon the mind 
as we grow more religious, because we hate for God's sake, and for the 
sake of those poor souls, too, who have the misfortune not to believe as we 
do ; and can we in so good a cause hate too much ? the more thoroughly 
we hate the better we are ; and the more mischief we do to the bodies and 
states of these infidels and heretics, the more do we show our love to God. 
This is religious zeal, and this has been called divinity; but remember, 
the only true divinity is humanity.' W. Pitt." 

Offer of Guidance by a Mundane Spirit. 

1161. The Rev. Allen Putnam, whose narrative of his conversion to 
Spiritualism, has been submitted, gave a very sensible and interesting lec- 
ture on this new doctrine, at the Melodeon, in Boston, last October. One 
of his remarks struck me as being very well warranted by my own observa- 
tion and experience. He said that we are wont to express indignation at the 
absurd, cruel, and unnatural Chinese custom of cramping the female foot; 
but to him it appeared that in Christendom a much worse practice existed, 
that of cramping the minds of females by bringing them up zealous secta- 
rians, their opinions, in general, being determined by their parentage. 
Thus Miss A. is a Romanist ; Miss B. an Episcopalian ; Miss C. a Calvin- 
ist; Miss D. a Methodist; Miss E. a Jewess; all most excellent creatures 
in any other respect excepting the effects of educational sectarianism, 
which had been interchanged, had their parentage been commuted. (259.) 

1162. One of the blessings of Spiritualism, according to my view, is, 
that this cramped state of the mind, which attaches importance to vari- 
ous phases of analogous educational error, will be removed by receiving 
their opinions from the same source. But it seems that one of the most 
amiable and interesting among those angelic devotees, has been actuated by 
the same anxiety for my salvation from hell, that I have felt for her eman- 
cipation from the educational ligatures im posed upon her otherwise excellent 
understanding. The following letter is the fruit of her zeal in my favour : 

August 1, 1855. 

1163. My dear Sir : You have too much kindness yourself, not to receive 
in kindness what is so intended; and you have too much politeness not to 



ON THE MORALS OF CHRISTIANS. 223 

grant as much as you ask of a friend. I, therefore, with all confidence, 
send you the enclosed letter, written by one of the first intellects in the 
country. Now, if when you send your pamphlets and the papers you wish 
me to read, you will state that you have read this letter, {with the care you 
wish me to read yours,) not to refute but to comprehend the mind of the 
writer, I will do the same. But, as what I send to you requires higher 
power than any power in created man, I will continue to pray to this higher 
power, this Creator of all things, that you may so read under his blessing 
and guidance, (before whom you and the very world upon which you tread, 
are but a molecule or mite,) that you t I say, may find that salvation for 
your immortal soul, which you seem so much to desire. If you believe 
that your father and sister exist, and consequently, that you have a soul 
that cannot die, you must feel a deep anxiety with us all for the future 
welfare of this soul, and will not treat with indifference the attempt to 
offer you that which is a complete satisfaction to your friend ! 

1164. I would avoid argument, as two persons at opposite points can 
never see the objects in the same light; but I send simply the Christian's 
plan of salvation, to which I only ask you to attend as carefully as I at- 
tended to the statement of your theory. When I return to Xew York 
permanently, I will inform you. As I am anxious to retain these papers, 
and life is uncertain, please so arrange them that they may easily be found, 
should any thing happen." 

1165. The following lines, which are subjoined in the title page of my 
pamphlet, addressed to the Episcopal clergy, would have forewarned any 
but an enthusiast, that there was an outwork to be conquered before any 
impression could be made : 

1166. If God can creatures make to suit his will, 

Foresee, if they can, his design fulfill, 
"Wherefore those creatures to trial expose, 
Traits to find out, which he thus foreknows ? 

1167. Persons who should differ about axioms could never agree in 
mathematical demonstrations, nor is it possible for A and B to agree in 
theology, when A assumes what to B appears to comprise a contradiction 
within its premises and conclusions. Having for years held the opinion 
conveyed in the above lines, to be self-evident truth, it is of course useless 
to debate with those who take an opposite view, especially just at this time, 
when I believe that opinion to be sanctioned by my spirit friends. This 
opinion was urged in my letter to the Episcopal clergy; yet this kind 
adviser has not seen, or has not taken pains to understand, its all-important 
bearing. 

1168. The letter of this charming woman commences with begging the 
question. It is assumed that the arguments of her clerical friend require 
for comprehension a higher power than any power created in man. But 



224 INFLUENCE OP SCRIPTURE 

this to me appears fanatical presumption, just as much as it would be in 
any other sectarian. The excellent authoress of the epistle puts herself in 
a class of females whom it has been my object to emancipate from the 
restraint imposed upon their minds, no less cramping than that to which 
the feet of Chinese ladies are subjected. 

1169. It must be evident, that unless there was a successful precursory 
effort by facts and reasoning, to make me believe that what appears to me 
below good sense, is actually above it, her inference that discussion would 
be useless is quite evident. But this amounts to an admission that the 
opinions which it is her object to impart, are not founded in reason. 

1170. Her clerical friend falls into the same error, as will appear from 
the following quotation. The last postulate in the world which he could 
induce me to admit, would be that any thing which owes its existence en- 
tirely to barbarous, wicked, ignorant, covetous, and blood-thirsty men, can 
be Grod's word, and, therefore, paramount to human reason. 

1171. How would he enable an idiot to believe in the Bible, or in any 
thing ? Is not our capacity to believe correctly, greater as our reason is 
better by nature ? It is only through his own intellectual faculties that 
he has received his opinions and can defend them. It is through my rea- 
son that my head and heart repel the Old Testament as, for the most part, 
the work of a set of unprincipled bigots, comprising allegations which the 
present state of astronomy and geology demonstrate to be fallacious, and 
which, independently of that cramping of the intellect by education, which 
it is my ardent desire to remove, would be denoun ced replete with inde- 
cency, immorality, and misrepresentation of G-od. 

1172. It is striking that this kind lady, in referring to my sister and 
other spirit friends, should suppose that I would slight the direct heartfelt 
evidence received from them, in obedience to impressions felt by her in 
common with every other devotee to any religion whatever. They could, 
with just as much consistency, appeal to their tenets, and assume their 
"Koran," their "Shasters," or " Zendavesta" to be above my reason. 

1173. But the whole tenor of this application shows that the authoress 
expects to set aside the results of nearly twenty months' investigation, creat- 
ing in me a firm devout conviction that I have a correct knowledge of the 
spirit world, received through my relatives, friends, and high spirits, in 
deference to those of a set of people of whom I know nothing but ill. 
May God do that for her which she has so benevolently implored for me, 
and remove from her brain the influence of educational narrowness. I 
would utter the same aspiration for the divine whom she has brought in as 
her advocate, who I hope as sincerely believes what he alleges, as I believe 
in the communications of my guardian spirits. 

1174. But this superior intellect, it will be shown, falls into one of 
the most inexcusable errors, into which a tyro in reasoning can fall, that 
of founding his arguments on premises which arc emphatically denied by 



ON THE MORALS OF CHRISTIANS. 225 

the other party — a gross begging of the question, that the Bible is the 
word of God, and paramount to human reason. 

1175. In a subsequent part of this letter, Hume's excellent rule is set 
aside : that we must weigh the probability of the evidence against the 
improbability of the miracle. Kochefoucault alleges, } Tis better to tell a 
probable lie, than an extremely improbable truth. By" what evidence can 
any record be proved true, when it is vastly more probable it should be 
false, than the facts recorded by it should be true. 

1176. Manifestly, there are but these two ways in which any record can 
command credence : either there must be external evidence sufficient to 
weigh against the improbability of the facts which it has recorded ; or 
those facts must be of a nature to create belief from their probability, from 
what is called internal evidence. As to external evidence, clearly any 
amount of that, may be adduced without creating a belief in spiritual ma- 
nifestations. Human evidence is wholly inadequate to prove any thing 
which sectarianism does not wish to admit. Considering the external evi- 
dence of Scripture as vastly inferior to that on which Spiritualism is 
founded, and the miracles recorded, and the doctrines taught, as carrying 
no evidence of their truth, but the contrary, I do not understand upon 
what reasonable ground they are to be identified with the word of God. 

1177. This fascinating lady supposes that she gave ear to my exposition 
of my views ; but I am under the impression that she is quite deaf to any 
thing that docs not concur with her fanatical impressions, otherwise she 
would never have looked upon me as one to be converted from the opinions 
which I entertain by the reasoning of her clerical friend, beginning with a 
begging of the question : assuming that revelation is God's word, in order 
to prove it to be God's word. 

1178. So the Bible is true because of the miracles which it records ; 
and these are true because the Bible records them ! 

1179. If she can so confine her mind as to become master of the pyra- 
mid of facts which I have raised in favour of Spiritualism, she will per- 
ceive that all other evidence of immortality sinks into insignificance as 
compared with it. Now all this may be nominally abrogated by denying 
the truth of it. But if I do not rely on my own senses, is it likely I shall 
rely on those of other persons, in whom I have no more confidence than 
her clerical adviser and herself have in Mohammed and his disciples. 

1180. I subjoin a portion of the letter of the clerical champion, whose 
reasoning this interesting devotee deems so conclusive. I have gone over 
the whole of it, and have ascertained that by substituting Allah for God, 
Mohammed for Christ, Prophet for Redeemer, Mediator for Saviour, it has 
a qualification which would be deemed a merit elsewhere, if not in Christen- 
dom : it would serve just as well to uphold the religion of Mohammed, 
as that of Christ. 

1181. The letter is so long that it would occupy too many pages to sive 

15 



226 INFLUENCE OF SCRIPTURE 

the whole; but I will give a portion, sufficient to show how the reasoning, 
on which many sectarians rely, may be just as good for any other creed, 
founded on an arrogation of premises, as that for which they contend. 

1182. " Allah forbid that I should depreciate the value of reason in 
any of its offices. Reason is Allah's gift to man, and must be used as 
Allah designs. But so is the Koran Allah's gift to man, and must be 
used as Allah designs. Two gifts from the same perfect being cannot 
conflict with each other. The Koran in its teachings and revealings may 
go beyond or rise above the comprehension of our reason, because reason 
in man is a finite and imperfect gift, while the Koran from Allah opens 
the mind of an infinite and perfect being. But the Koran does not and 
cannot in any thing contradict reason, because Allah does not and can- 
not contradict himself. Unless, therefore, you are prepared to say that 
the Koran is not Allah's gift to man — if you are a believer in its true 
divine inspiration — you must see and admit that when the Koran, as Allah's 
mouth, reveals any thing which our reason cannot as yet comprehend, be- 
cause beyond or above, though not against, that reason, then Faith must 
submissively receive the revelation addressed to it, and Reason stop her 
speculation and shut her mouth at the limit which Allah has set. Rea- 
son has to do with the evidences which show the Koran to he Allah's gift; 
with the grammatical and intended sense of what Allah taught and revealed 
in the Koran, and with the use of what in the Koran is clear to the com- 
prehension of man. But here Reason's province ends. When the Koran 
goes beyond or rises above this point, Reason must pause and adore, and 
Faith must go forward and receive. I do not hold, as you intimate, that 
the right exercise of reason ' is impious/ or that Reason is to be discarded 
and Faith substituted, if by this be implied any thing incompatible be- 
tween the proper offices of Reason and Faith; but I mean that our finite 
reason is to stop at the limit assigned her by her author, and let Faith as 
a higher power go forward and receive what Allah teaches or reveals to 
her acceptance. Faith can now receive more than Reason can as yet com- 
prehend. She does so in the province of nature; she must do so in the 
province of revelation. This cannot be denied without taking at once the 
ground of the infidel — a ground from which, I doubt not, you would shrink 
back as from the border of an open pit of destruction. 

1183. "I am thus brought to your remark, that 'The Mohammedan 
system, as generally received, is not difficult to understand.' If this be 
strictly true, it must be because that system, ' as generally received,' is not 
the true system ; for, in this sense, or as truly and rightly received, the 
Mohammedan system contains various things which it is difficult to under- 
stand, if by understanding be meant comprehending. We may, indeed, 
understand that a fact or a truth exists or is revealed, while that fact or that 
truth itself is, for the present, utterly beyond or above our comprehension. 
.'in 1 this is precisely the case with the Mohammedan system rightly viewed. 






ON THE MORALS OF CHRISTIANS. 227 

It contains various facts and truths which our reason cannot yet fathom. 
Natural reason loves to separate and set aside these great and high things 
from the Koran as non-essentials, and then to busy itself with those parts 
of the Koran which are level with its own height ; pleased with the dream 
that it has grasped enough, has grasped all that can be of any real value. 
Believe me when reason does this, for one who has the Koran in his 
hands, she plays at a perilous game. 

1184. " The main position which I have thus far taken is, however, vir- 
tually conceded in another part of your letter. Alluding to what I had 
urged as to the importance of acknowledging Ilohammed as your media- 
tor, and relying on his mediation only for justification as all-sufficient, 
reconciling all difficulties, and removing all embarrassment from the con- 
sideration of the union of justice and mercy in the deity, you say : ' But 
does it remove all embarrassment ? Is not Allah himself the author of 
the plan of salvation ? Was not Mohammed himself Allah, and also his 
vicegerent V The impossibility of answering these questions satisfactorily 
to the plainest reason, teaches me to recoil from the impiety of inquiring 
how my Maker will save me or reconcile his own attributes ? I know full 
well that the great mass of human minds are totally incapable of consider- 
ing such a subject with any approximation to a solution of it, and there- 
fore do I feel that the eternal salvation or condemnation of mankind does 
not depend on such theological questions. Here you directly admit the 
inability of reason in most minds satisfactorily to comprehend some of the 
great and high points of the Mohammedan system, and the consequent 
impiety of her attempting such a comprehension. You might as well ex- 
plicitly admit her inability for this comprehension in all minds ; for no 
mind in its present state can by reason alone grasp all that Allah has 
revealed in the Koran. These great and high things are not proposed to 
reason alone, but to reason so far as their evidence is concerned, and to 
faith so far as their substance is to be received. Reason may satisfy her- 
self that they are revealed. Faith alone can take in the substance which 
they contain. When they are proposed to it, faith must receive them, 
or salvation cannot come, whether the reason of the individual addressed 
be the l plainest' or otherwise. 

1185. " Your argument in the above extract does not satisfy me so well 
as your admission. From the inability of the great mass of minds satis- 
factorily to comprehend the high mysteries of the Koran, you infer that 
the ' eternal salvation or condemnation of mankind does not depend on 
such theological questions.' Certainly, the salvation of mankind in the 
mass does not depend on these or any other theological questions ; if by 
this be meant depending on the ability to comprehend such questions, be- 
cause the points involved in these questions, so far as they are mysteries, are 
proposed not to reason as comprehending, but to faith as receiving. But 
.do you mean to be understood as saying, that when the Koran is put into 



228 INFLUENCE OP SCRIPTURE 

any man's hand, and when Allah through the Koran opens to that man 
his revealed way of salvation, the individual thus approached may accept 
what is level with his reason, but reject what is proposed to his faith and 
above his reason, and that yet notwithstanding such rejection he may rea- 
sonably hope to be saved ? If so, I ask you by what right you argue thus ? 
"Who is Allah, and what is man ? When he tells you the way in which 
he will save you, not the mass of mankind or the heathen to whom the 
Koran has never come, but you yourself, what right have you to say that 
your salvation does not depend on your faith's reception of those very 
things which are above your reason's comprehension ? How do you know 
but that the whole efficacy of the plan proposed to you, depends on your 
receiving the great facts and truths propounded to your faith? ' Faith 
itself, I admit/ you may contend, ' does not save any man ; it is the Media- 
tor that saves.' But you have no right to say, or think, or hope that he will 
or can save you with the Koran in your hand, in any other way than that 
which in the Koran he proposes to jour faith. And if when he demands 
your faith in what surpasses your reason, you withhold that faith, and 
plead the sufficiency of what he has incidentally made level with your 
reason, do you not thereby show that you have not the spirit which he 
requires, and that you are yet none of his ? In the Koran he has not only 
revealed to you his mission and sanctification, but also proposed to you his 
mediation as a propitiation for your sin ; and he has told you that ' you 
must be bom again,' not only of water, but also 'of the spirit;' that ex- 
cept you be converted and become as a ' little child, you shall not enter 
into the kingdom of heaven;' and that ( he that believeth and is baptized 
shall be saved, but he that believeth not shall be damned :' ' believeth' not 
apart only, but the whole of the Koran then intrusted to its Ulemas. 
Here he explicitly demands your faith in the whole Koran. But suppose 
it had been otherwise, suppose he had simply opened to you a way by 
which he could certainly save you, without saying any thing about faith, 
as the one great and necessary receiver of the facts and truths involved in 
that way; I ask, would not a rejection of a part of those involved facts 
and truths be equivalent to a rejection of the whole ? Would it not display 
the same spirit as a rejection of the whole? Would it not show that you 
were not walking in Ms way, but in some other which you supposed might 
possibly be found ? Nay, would it not show that in your heart you had 
no confidence in him as a mediator ; that you even rebelled against his 
right to prescribe to you the terms on which he would save you ?" 

1186. To conclude, with respect to this guardian angel of my soul, to 
whom this digression owes its existence ; it may comfort her to know that 
I conceive myself so securely protected and guided already, and so sure 
of the result of that guidance and protection, that I would advise her, in 
my turn, to consider well whether she ought not to pray to God to give 
her a little more light respecting her own destiny, than is afforded by the 






ON THE MORALS OF CHRISTIANS. 229 

book which is vaunted as being above reason, and as being the word of 
Grod. Does she conceive the subterranean cave with the " lake of un- 
quenchable fire " in which Dives is roasting in sight of the blessed, to be so 
satisfactory as to be unwilling to hear of a preferable abode in the azure 
sky ? Does she aspire to some official position commensurate with that of 
the judgships which Christ promised his disciples ? If it is to procure me 
a place in the heaven described in Scripture, I beg leave to decline, 
being pre-engaged ; and therefore give her an invitation to meet me here- 
after in the glorious abode to which I confidently aspire, and where I shall 
feel myself especially called upon to render her my assistance to rise from 
the inferior though happy sphere to which, with her present opinions, she 
is destined. 

1187. I would recommend to her, and to others in the same predica- 
ment, the perusal of the influence of the conversion to Spiritualism on 
my friends, as presented in this volume. I would also recommend her to 
study the comparison made between the heaven and hell of Scripture and 
that of Spiritualism, as herein presented. 

1188. I hope my would-be mundane guide to salvation will find in the 
verse and prose addressed to me by one more nearly allied (215, 250, 538) 
a sufficient apology for declining her kindly-tendered guidance, especially 
as the path through which she would lead me is known to this excellent 
relative, who has frequently passed and repassed it during her residence of 
more than two years in the spirit world, while to my mundane friend it is 
as *yet unknown, and, as I believe, misapprehended. But although my 
mind has not been converted to her view of the service tendered, my heart 
will never cease to be gratefully inclined toward one who, while actually 
in want of guidance herself, thought so much of the supposed deficiency 
from which it is imagined I suffer. 

Improper use of the epithet Infidel, as used in the parodied quotation from 
the Clergyman's Letter. 

1189. If a man cannot be guilty of infidelity to another man's wife, 
how can he be guilty of infidelity to another man's religion ? The Mo- 
hammedan wrongfully calls the Christian " infidel," because he does not 
believe in Mohammed; and as wrongfully is the epithet retorted, because 
the Mohammedan does not believe in Christ. The epithet can only be 
truly applicable to those who, while professing a religion, do not act up to 
their professions. In this sense, Christendom, so called, teems with infi- 
dels to Christianity. 

On Atonement. 

1190. Since my spirit sister's translation to the spheres, she has risen 
from the fifth to the sixth sphere. It has been alleged by her that her 
ascent was retarded by her belief in the atonement. I subjoin some rea- 
soning on that subject : 



230 INFLUENCE OF SCRIPTURE 

1191. As respects free-will, Dr. Johnson shrewdly said that all prac- 
tice is in its favour, all theory against it ; but whatever view may be taken 
on this subject, no one can deny that so far as it is possible for sin to be 
avoided, it must be within the power of God to make men virtuous. The 
fact that they are not sinless, must arise either from his not wishing to 
make them more virtuous, or from his inability to make them so. That 
he does not make them free from sin implies either a want of will or a 
want of power. 

1192. But whatever may in this respect be true, his omniscience must 
have enabled him to perceive the result beforehand, and of course it is 
inconceivable that he would, consistently with his goodness, have created 
them, foreknowing that they would be so wicked as to deserve eternal 
punishment. 

1193. All this it was in his power to obviate by not creating men, or 
by making their temptations less, or their power of resistance greater. 
But foreseeing their wickedness, and imposing fetters on his omnipotent 
power, so as to render a certain amount of suffering inevitable, he is said 
to have determined that a portion of the godhead should expiate in the 
flesh, by the pains of crucifixion, the punishment due to the sinful crea- 
tures which he has been supposed to have wilfully created, foreseeing this 
result. 

1194. But in order to make men better, instead of using that almighty 
power with which he is said to have hardened the heart of Pharaoh, to 
soften the human heart and enlighten the human mind universally, he is 
made to resort to a method which, however cruel and manifestly unjust in 
making an innocent being suffer for the guilty, has proved utterly ineffi- 
cient, since only a small minority of mankind profess Christianity, and 
of that minority only an imperceptible portion, if any, comply with its 
requisitions, as before observed; hence the greater part are liable "to be 
beaten with many stripes" while those to whom the mission of Christ has 
been unknown are to " be beaten with but few stripes." 

1195. Human lawgivers may enact constitutions which result in practi- 
cal failure, because they do not foresee the issue. Such failures, are 
ascribed to their deficiency in practical wisdom. But the failure of mea- 
sures for the production of any result proving it unwise, must demonstrate 
that it did not originate with an all-wise author; in other words, with the 
Almighty. 

119G. It is manifestly absurd to ascribe to that Being any measures 
which have failed to effect the ends for which they have been specially 
devised. Knowing that Mohammed would have more followers than 
Christ, that the largest portion of mankind would remain pagans, that 
even in Christendom the Christian religion would be a source of bloody 
contention and theological hatred, making scarcely any real Christians, — 
how could it originate with a wise and prescient Deity ? 



ON THE MORALS OF CHRISTIANS 231 

1197. " By their fruits ye shall know them 1" It being premised that 
God is omniscient; all-wise, and omnipotent, can any fruit proceed from 
that high source which has not proved to answer well the purpose for 
which it was intended ? 

1198. The actual morality of Christendom being the inverse of that 
excessive and impracticable restraint, which Christ enjoined as the object 
of his mission, must prove that his doctrine could not have originated 
with a being by whom its failure must have been foreseen. 

1199. Arguments such as I have used are met often by referring to the 
evils, to which all animated nature is subjected, in the way of misery, mu- 
tilation, disease, or death. But when the government of the universe is 
attributed to general laws, it may be inferred that evil results from a want 
of power to render those laws free from bad consequences. Nothing but 
such limitation of power, or an indisposition to prevent those evils, can 
account for their occurrence. But this is widely different from assuming, 
in the first place, with self-called orthodoxy, that God is omnipotent, 
omniscient, all-wise, and all-good, and then representing him as resorting 
to measures for the accomplishment of his ends which are utterly ineffi- 
cacious. This is accusing the Almighty of acting like an idiot. Can 
any thing be more preposterous, than that an all-wise, all-good, all-power- 
ful, and all-foreseeing Deity should require the services of human mission- 
aries to carry out his will ? Would he not at least require that such mes- 
sengers of his word should first agree as to what that word ought to be ? A 
pagan might remain during his whole life a pagan, should he 7 before adopt- 
ing any creed, require that professed Christians, in general, should agree 
as to the tenets which he should espouse. 

1200. Agreeably to the attributes assigned to the Deity by orthodoxy, 
the state of things which exists in the universe cannot be otherwise than 
as God wishes it to be, to the falling of a sparrow ; so that any change 
sought by man, beyond the immediate sphere of his necessities, must be 
an officious interference with God's providence. 

1201. Yet if a man be considered as an instrument in attaining certain 
beneficent ends, without which those ends could not be accomplished, then 
human exertion is reasonable, in whatever way it can be productive of good. 

1202. How can any being who contemplates the wonderful power dis- 
played in the creation, hesitate to perceive that if the divine Architect 
desired that all men should coincide in their modes of worship, he would 
have furnished them sufficient evidence of his will, and disposed their 
minds to receive the desired impression ? 

1203. Nevertheless, his measures are represented as the inverse of these. 
It is represented that a creed which he wished all men to embrace was- 
promulgated in an obscure part of an obscure country, under the yoke of 
heathen despotism, in a language unknown to any other people. It was 
so promulgated that the great majority of mankind were entirely out of 



232 INFLUENCE OE SCRIPTURE 

the reach of its influence, and have remained so for nearly two thousand 
years. Moreover, those who have been made acquainted with Christianity 
are unable to agree in what it consists. 

1204. As I have already urged, if we were to judge of the extention of 
Christianity by the number of Christians who do not in practice violate the 
precepts of Christ, it might be a question whether the name of Christen- 
dom is applicable to any part of the world. 

On the massacre at Sinope, as a probable consequence of Religious Fana- 
ticism and Intolerance. 

1205. As in consideration of the idolatry of the Amalekites the Israel- 
ites were, according to the Bible, authorized to extirpate that nation, for 
a wrong done to Israel some hundred years before, may not the Russians 
imagine themselves justified for the massacre of Sinope ? (1 Sam. xv.) 

1206. The Turks have done vastly more harm to the Greek Christians, 
when, with fire and sword, they subdued the Greek empire, and obliged 
each man to pay annually for wearing his head, than the tribe of Amalek 
did to the Hebrews. In the one case there does not appear to have been 
for centuries any repetition of the wrong ; but in the other the wrongs 
were reiterated, and of an enduring nature. It is true that the Moham- 
medan sovereigns were in Turkey more tolerant of their Christian subjects 
than Christian sovereigns were of Mohammedans ; or even of the Albi- 
genses, Lollards, Wicliffites, Lutherans, or Calvinists. The Turks never 
introduced an inquisitorial tribunal to burn or torture unbelievers. 
On this account they may think themselves less open to the charge of 
cruel intolerance than some of the self-called disciples of Christ; and no 
doubt the discordancy between the conduct of those disciples and the 
precepts of their teacher, may have contributed to their contemptuous 
opinions of those whom they improperly call infidels to Mohammed, not 
perceiving that people who have not professed a religion, can no more be 
infidels thereto than one man can be guilty of infidelity to another man's 
wife. This argument, however, would be answered by the fact that Chris- 
tians call Mohammedans infidels, not in consequence of any violation of 
their faith in Mohammed, but because they have never had any faith in 
Christ. 

1207. Such skeptical Mohammedans as Lady Mary Wortley Montague 
made mention of in her letters from Constantinople, will no doubt con- 
sider the term infidel applicable only to such as break their professed faith, 
whatever it may be. 

1208. Agreeably to this definition, every fighting or wealth -seeking 
'Christian is an infidel to the religion which he professes; every Moham- 
medan who indulges in wine is an infidel. 

1209. The religion taught by Mohammed, like that of Moses, author- 
ized the most cruel wars, the extermination of nations for erroneous belief, 






ON THE MORALS OF CHRISTIANS. 233 

while the religion of Christ directs us to love our neighbours as ourselves j 
to return good for evil; to give our coat when our cloak is taken; to sub- 
mit passively to blows, and that the possession of wealth interferes with 
access to heaven. Christianity is, moreover, unfavourable to polygamy or 
concubinage. 

1210. It follows that the precepts of Jesus call for restraint upon the 
predominant passions of human nature, while those of Mohammed, in jus- 
tifying warfare, excessive indulgence in women, and in the spoliation and 
massacre of unbelievers, coincide with the most predominating propensi- 
ties of human nature. It is, therefore, far easier to be faithful to the 
precepts of Mohammed than those of Christ. 

1211. Nevertheless, as both Christ and Mohammed treated the Old 
Testament as authentic, it is to be feared that the Turks and Russians 
may look to it for justification of their intolerant cruelty. 

1212. None of the ancient Pagans were as hostile to the Hebrews, as 
the disciples of Mohammed have been to the Greek Christians. But not 
even the Mohammedans have been so intolerant to those whom they call 
infidels, as Christian sectarians have been, to such persons as they have 
dogmatically adjudged to be heretics. 

1213. It should be well considered whether any authority dependent 
on human records can justify the inference that God, anywhere, or in any 
age, ever authorized such cruelty as that exhibited at Sinope. 

1214. Whenever men adopt the idea entertained by the Jews and Mo- 
hammedans, and certain sects of Christians, that a peculiar creed is neces- 
sary to salvation, it is deemed humane to inflict any temporal evil in order 
to eradicate any other belief which will subject souls to eternal punishment. 
When to the Catholics in the reign of Queen Mary it was urged that burn- 
ing heretics alive would not change their creed, the reply was, that although 
the victims should not be converted, the souls of their progeny would be 
saved from damnation by the extirpation of the heresy with the heretics. 
Admitting the premises, the conclusion was correct, and the auto-da-fe and 
the tortures of the inquisition were even more excusable than a painful 
chirurgical operation, when it preserves the temporal life of the patient. 

1215. If the Czar is of opinion, that for every Christian who may replace 
a Turk, a soul will be saved from damnation, he may conceive himself as 
well authorized to extirpate the Turks, as were Moses and Joshua to ex- 
tirpate any heathen nation. 

1216. Moreover, by some Christians, Jesus is considered as having sanc- 
tioned the retention of that characteristic of the Hebrew portraiture of 
Jehovah, which makes it right to exterminate unbelievers in the orthodox 
creed. This must be a source of discord wherever it is recognised, as it 
induces persecution from conscientious regard to the salvation of the vic- 
tims upon whom it acts, while in them it naturally creates bitter resent- 
ment instead of Gratitude. 



234 INFLUENCE OE SCRIPTURE 

1217. Having submitted the representations of Jehovah, given in the 
Old Testament, I will subjoin those of the great modern philosopher 
Newton, and those of Seneca, one of the most distinguished sages of anti- 
quity. The reader may, from these data, judge how far piety or morality 
would suffer, were that ancient record to give way to the direct evidence 
of Spiritualism. 

Opinions of God held by Sir Isaac Newton. — Enfield's Philosophy, 

Page 638. 

1218. " God has no need of organs; he being everywhere present to 
the things themselves. 

1219. "It appears from phenomena, that there is a being incorporeal, 
living, intelligent, omnipresent, who, in infinite space, as it were in his 
sensory, sees the things themselves, intimately and thoroughly perceives 
them, and comprehends them wholly by their immediate presence to him- 
self. 

1220. " This most beautiful system of the sun, planets, and comets 
could only arise from the counsel and dominion of an intelligent and 
powerful being; and if the fixed stars be centres of similar systems, these, 
being all formed by like wisdom, must be subject to the dominion of one; 
especially since the light of the fixed stars is of the same nature with the 
light of the sun; and all systems mutually give and receive light. 

1221. " God governs all things, not as the soul of the world, but as the 
Lord of the universe. The Supreme Deity is an eternal, infinite, and 
absolutely perfect being, omnipotent and omniscient; that is, his duration 
extends from eternity to eternity, and his presence from infinity to infinity; 
he governs all things, and knows all things which exist, or can be known. 
He is not eternity or infinity; but eternal and infinite; he is not duration 
or space ; but he endures and is present; he endures forever and is present 
everywhere. Since every portion of space is always, and every indivisible 
moment of duration is everywhere, certainly the Maker and Lord of all 
things cannot be never or nowhere. God is omnipresent, not virtually 
only, but substantially ; for power cannot subsist without substance. In 
him all things are contained and move, but without reciprocal affection. 
God is not affected by the motion of bodies, nor do bodies suffer resistance 
from the omnipresence of God. 

1222. "It is universally allowed that God exists necessarily; and by 
the same necessity he exists always and everywhere. Whence he is 
throughout similar, all eye, all ear, all brain, all arm, all power of perceiv- 
ing, understanding, and acting; but in a manner not at all human, not at 
all corporeal ; in a manner to us altogether unknown. As a blind man has 
no idea of colours, so we have no idea of the manner in which the most 
wise God perceives and understands all things. He is entirely without 
body, and bodily form, and therefore can neither be seen, nor heard, nor 



ON THE MORALS OF CHRISTIANS. 235 

touched ; nor ought he to be worshipped under any corporeal representa- 
tion. We have ideas of his attributes; but what the substance of any thing 
is, we are wholly ignorant. We see only the figures and colours of bodies; 
we hear only sounds ; we touch only external superficies ; we smell only 
odours ; we taste only savours ; of their internal substance we have no 
knowledge by any sense, or by any reflex act of the mind; much less 
have we any idea of the substance of God. We know him only by his 
properties and attributes, by the most wise and excellent structure of things, 
and by final causes; and we reverence and worship him on account of his 
dominion. A God without dominion, providence, and design, is nothing 
else but fate and nature/' 

1223. The language above quoted does not involve the idea that Newton 
owed his idea of God to the Bible, or that he considered him as having 
any person, much less that he consisted of three persons. He makes no 
allusion to Christ or to the Scriptures. His opinions are quite reconcilable 
with Theism, but incompatible with the existence of the Trinity. 

On God and his Attributes, by Seneca. 

1224. " Great respect is due to universal opinion. We consider com- 
mon assent an evidence of truth. That there are Gods, we are convinced, 
among other proofs, from the fact that the belief in their existence is 
natural to man. No nation has been found so brutal as to be entirely 
without religion. 

1225. "We begin to know God from his works. What is God? All 
that you see, and all that you do not see. In what does the nature of God 
and man differ ? The best part of man is his mind; in God there is nothing 
but mind. He is pure spirit. Many names are applicable to him. Do 
you call him Fate ? You do not err. He it is upon whom every thing 
depends. The cause of causes. Do you call him Providence ? You are 
right. It is by his appointment that this world is so arranged that it 
performs without confusion the part assigned to it. Do you call him 
Nature ? You do not sin. It is he from whom all things are produced. 

1226. " You may properly apply to God any name expressive of celes- 
tial power. All his benefits may give rise to distinctive appellations. 
Thus he is called Father, Hercules, Mercury, &c. Father, because he is 
truly the Father of all ; Hercules, because he is omnipotent ; Mercury, 
because he is pure Reason, the principle of science, of order, and of 
harmony. 

1227. "Justice, Prudence, Fortitude, Temperance, are all names of one 
God, expressive of his various attributes, and are qualities of the one mind; 
whichever of them you love, you love God. Known unto God are all his 
works. 

1228. " Whatever is to happen is present with him. What to us is 
sudden and unexpected, has by him been foreseen and provided for. 



236 INFLUENCE OF SCRIPTURE 

1229. " A wise man does not change his opinion, how much less God ! 
As a river does not flow back, or stop in its course, so the order of nature 
is governed by fixed laics, which are nothing less than divine decrees. 

1230. " Who is so wretched, so neglected, who born to so cruel a des- 
tiny, as not to have received any benefits from the gods ? Look at those 
who complain of their lot, you will find that they are not deprived of all 
comforts. Is the gift of life nothing? Are there no objects pleasant to 
the eye, to the ear, or to the mind ? God's kindness does not only supply 
us with what is necessary to existence, he provides also for our pleasure. 
Witness the variety of fruits, differing in flavour; the many healthful 
vegetables, so great a variety of food for different seasons of the year, some 
produced from the earth without culture, even for the idle; animals of all 
kinds abounding in the earth, the sea, and the air, as if all things in 
nature were tributary to our enjoyment. Consider the rivers flowing grace- 
fully through the fields which they fertilize ; others, whose deep beds in 
their vast and navigable courses, afford the means of a profitable commerce, 
or by overflowing their banks during the drought and heat of summer, 
water the parched earth and cause it to bring forth abundantly. You deny 
that you have received any favours, and yet are unwilling to part with what 
you possess. There are some philosophers who do not appreciate the divine 
gifts. They complain that we are not endowed with perfect health, incor- 
ruptible virtue, and foreknowledge. They scarcely refrain from impudently 
despising nature, that she has made us less then gods. How much better 
would it be to return thanks to the gods for the many benefits we have 
received, and for placing us in this beautiful world, and subjecting it to 
our rule, as their vicegerents. 

1231. "The Deity has thought of us from the beginning; and this 
world has been so arranged as to make his care of us manifest. We admit 
our obligation to love our parents, as those from whom we derive our ex- 
istence. They were, however, certainly not the authors of our existence, 
but were utterly ignorant of the mysteries of nature. 

1232. " That we are indebted for our existence to an intelligent cause, 
is evident from the provisions made for our support long before our birth. 

1233. "The strong instinct of a mother, making her willing to endure 
any privation for the helpless stranger ; the sacred fountain which, at the 
moment it is wanted, flows from the mother's breast; the air adapted to 
the lungs, the light to the eye : what more shall I say? — a present God is 
revealed! 

1234. " Our kind Father begins to bestow benefits on us before we are 
capable of perceiving our obligations to him, and continues them even 
when we are ungrateful. Some accuse him of forgetting them ; some of 
injuring them; others believe him to be regardless of his works; never- 
theless, like a good parent, who smiles at the follies of his children, God 
does not cease to confer h is benefits on those iiho deny his existence, but 



ON THE MORALS OF CHRISTIANS. 237 

with an equal eye regards all nations, and uses Ms power only to bless. 
He sprinkles the earth with soft showers ; he moves the sea by his breath j 
tempers the severity of winter and the heat of summer, and is placable to 
the errors of imperfect mortals." 

On the Better Employment of the First Day of the Week. 

1235. The subjoined essay, as above designated, was written nearly 
ten years ago, before the author had any hope that any knowledge of a 
future state would be mercifully afforded through himself, as well as many 
others, which would supply the only deficiency in the elements requisite to 
the proposed innovation. Fortunately the doctrines, since taught by the 
spirits, entirely corroborate the suggestions of this essay; so that Spi- 
ritualism, natural religion, and literature, may hereafter go hand in hand 
on Sunday. 

1236. This now gloomy day, may, through the happy united instru- 
mentality suggested, become a day of real intellectual improvement, as well 
as of every species of variety of innocent recreation. Yet every species 
of selfish sensual pleasure will be avoided and condemned by every con- 
scientious believer in spiritual manifestations. 

1237. It is suggested that persons opposed to Sabbatarianism, incon- 
sistent with the early and long-continued practice of Christianity, and 
with the freedom of conscience guaranteed by the Constitution of the United 
States, should unite to render Sunday (erroneously called the Sabbath) a 
day of moral, literary, and scientific instruction, for those who, dissatisfied 
with the sectarianism of the existing places of worship, pass the day with- 
out edifying occupation. 

1238. The object of this association would be to contemplate the Deity, 
agreeably to the opinions entertained by the first and one of the best of 
philosophers, Sir Isaac Newton ; the sentiments of morality comprised in 
the precepts ascribed to Confucius, as well as to Christ, " Do unto others 
as you would have them do unto you." 

1239. As respects the object of devotion, the idea of the Deity enter- 
tained by Newton, and this sentiment of Pope's universal prayer, might 

be adopted : 

12-10. " Father of all, in every age, 
In every clime adored, 
By saint, by savage, and by sage, 
Jehovah, Jove, or Lord." 

1241. As regards ceremonial, that sanctioned by Christ, agreeably 
to which the brief appeal of the humble, contrite publican, was deemed 
preferable to that of the self-complacent, multiloquent, pompous Pharisee. 

1242. The opinions of the Deity given by Newton, are quoted to show 
that there is nothing therein to justify intolerant sectarianism, nor to indi- 
cate the distinguished author to have been indebted for them to Revelation. 

1243. As favouring toleration, the sentiments expressed by Seneca, the 



238 INFLUENCE OF SCRIPTURE 

Roman sage, should be cherished. The sentiments of this sage prove that 
among the heathens a more pious idea of God existed than that given by 
the Bible, which represents him as jealous, and as punishing not only the 
individual, but his posterity, for an involuntary ignorance, which by a mere 
flat, omnipotency could correct. 

1244. God is quite tolerant, according to Seneca, as respects any mis- 
apprehension of his pretensions, while, according to Moses, he is extremely 
intolerant. 

1245. Instead of teaching people to dislike and disesteem those who 
may differ from them, as to the designation, form, or name under which 
the Deity is to be worshipped, it should be held that no person of sound 
mind would waste his time and his energies in worshipping that which he 
does not conscientiously believe to be entitled to adoration, any more than 
a man will knowingly pay a debt to or court the favour of one to whom 
he owes nothing, and from whom he cannot expect any thing in return. 
It might be argued as reasonably, that a person in paying by mistake a 
forged draft, is less honest than in paying one which is genuine, as that a 
virtuous pagan is to have less favour with God than any other man, how- 
ever orthodox his creed. (See Theological Axioms, page 34.) 

1246. Were a lessee to pay a forged order for rent due to his landlord, 
would the latter strive to punish him for the mistake, especially if so 
wealthy as not to feel the want of the money? But what would be said 
of the landlord who, knowing that his lessee had received an erroneous 
impression as to the owner of his tenement, should allow him to pay year 
after year without any effort to prevent him from being cheated ? Would 
not this deprive him of moral if not of legal claim to the rent ? God is 
represented as omniscient, and consequently as cognizant of the misappre- 
hension which leads the pagan to kneel before his idol, and yet without 
either influencing his mind, or placing before him any evidence of his error, 
punishing him for his mistake. 

1247. It should, moreover, be an object to prove the greatness and good- 
ness of God, by making men acquainted with the wondrous miracles of 
that universe of which a nook has been assigned to the inhabitants of this 
planet, which, in comparison with the totality, is as minute as any grain of 
sand which contributes to form our terrestrial globe is to the whole mass 
of which it constitutes a part — so insignificant. It should be an object to 
show how that "honesty is the hest policy," — the bad never being happy. 

1248. Those well-educated sectarians of different creeds should be held 
wanting in humility, who severally considered themselves free from that 
error in belief to which they deem all other men liable. It is conceived, 
also, that individuals are answerable for their opinions to God only, and 
that for one man to condemn another for not thinking as he himself thinks, 
is to violate the precept, " judge not, lest ye be judged," and the golden 
rule of acting toward other men as you would have them act toward you. 






ON THE MORALS OP CHRISTIANS. 239 

1249. Since our missions arc all intended to induce pagans and others 
to think freely as respects the tenets in which they have been educated, 
how can it be otherwise than proper for every person to think without fear 
of denunciation upon the tenets of his ancestry. Are we to deny our- 
selves the liberty of thought, which we claim for all who differ from us as 
to their creeds ? 

1250. A sectarian who is a Christian only as to observances, and is 
therefore really & practical infidel, accuses a man of infidelity who is prac- 
tically a Christian, so far as Christianity and virtue are associated, because 
that man does not arrive at his morality by the route which his denuncia- 
tor points out, but never follows to any good purpose. 

1251. While missionaries, who ought to know all that can be learned, do 
not agree among themselves, wherefore do. they attempt to instruct the 
ignorant? How is the unlettered pagan to judge between the Catholic, 
Calvinist, Unitarian, or Deist ? 

Additional Remarks respecting the Observance of the Sabbath, so called. 

1252. It is believed that a great majority of the people of the United 
States, while favourable to the observance of Sunday as a day of worship, 
of innocent recreation, and of moral and intellectual improvement, are ad- 
verse to the legal enforcement of restrictions introduced into Christianity 
by puritanism. They do not consider the first day of the week as liable 
to the commandment given to the Jews for the observance of the seventh 
day; still less that the innocent recreation allowed to the Jews under that 
commandment is to be denied to Christians on that day of rest. The 
commandment forbids work, but does not prohibit recreation. That it 
was thus viewed by the Hebrews, is asserted upon the authority of a 
learned Jew. 

1253. It is conceived that the enforcement of any observance on secta- 
rian ground, is inconsistent with the freedom of conscience guaranteed by 
the Constitution of the United States. 

1251. If God intended the Sabbath to be kept so strictly, wherefore is 
it not kept holy by him ? why do not the rivers stop flowing, vegetables 
growing, and the wind stop blowing on the day selected for the Sabbath, 
especially if a sparrow does not fall without his cognizance. 

1255. Precepts may lead, but example will draw. Aware of this, is 
it conceivable that God would enjoin man to keep any day holy, and yet 
fail to keep it holy himself? Regulating the blowing of the winds, as 
well as the falling of sparrows, when creating a storm, would he not be 
responsible for forcing the breach of the Sabbath upon the mariner ? 

125G. Ought the farmer to lose his crops in order to avoid working on 
Sunday? The Romans took advantage of the Hebrew Sabbath to make 
their advances upon Jerusalem, the tenets of the Jews restricting them 
from resistance; yet there was no divine interference to shield this chosen 



240 INFLUENCE OF SCRIPTURE 

people against the heathen conqueror, or to assist them in the observance 
of the commandment. 

1257. The plea on which the commandment was founded is manifestly 
groundless — that an omnipotent God could be so weary as to require rest. 
But it has been suggested by enlightened Christians, that the six days were 
periods of immense duration, and of course the seventh day being like the 
rest could not be a day of twenty-four hours, like the Jewish Sabbath so 
called, but, on the contrary, an era comprising many ages. 

If Creatures be not so created as to love their Neighbours as themselves, 
precepts can no more alter them in this respect, than change the Colour 
of their Hair, or the Number of Cubits in their Stature. 

1258. In the spheres, agreeably to the communication received from 
spirits, great importance is attached to the friendship, the affection, and 
the ardent love, which may subsist between congenial minds or souls; 
they seem to recognise love as something which cannot be felt by all to all ; 
so that while benevolence, charity, and sympathy may be sentiments enter- 
tained to mankind generally, there are other sentiments which require con- 
centration, in order to have any efficacy. Of this nature are parental, 
filial, and conjugal affection, as well as other intimate friendships. 

1259. Sympathy between the parent and child, between husband and 
wife, and likewise occasionally between brothers and sisters, or such friends 
as Py lades and Orestes, may be so strong as to induce the risk, if not the 
loss of life, but this sympathy cannot be self-induced. Where, from prin- 
ciple, a person may determine to make the sacrifice, not from impulse, he 
cannot endow himself with the sensitiveness which would make him feel 
for the sufferer as for himself. A being may admire such a sentiment, and 
have an ambition to be so actuated, but that would not create the sensibi- 
lity to which its existence is due. It has been alleged that Napoleon's 
mother said of him, as I remember to have read somewhere : " He wished to 
have a good heart." The most that can be done is to act as if we did love, 
and consequently sympathize, so as to feel the pains and privations of an- 
other as if they were our own. But it were inconsistent to entertain a love 
so powerful and peculiar, and not give our time, thought, services, or atten- 
tion to the object of our affection. It were inconsistent so to love and keep 
at a distance, and behave toward the object as if we were indifferent. But 
were the sentiment to be felt universally, or even generally, there would 
be such a cutting up of our time, service, or attention, that, as respects 
any individual in particular, it would be nugatory, and might as well not 
exist. There would likewise be such a multiplicity and perplexity of 
yearnings that it would distract the heart, perhaps place it in a less happy 
condition than if it were devoid of any affection whatever. 

12G0. Although temporal life may at times be sacrificed by one being 
to save that of another, it is manifestly because the being who makes the 






ON THE MORALS OF CHRISTIANS. 241 

sacrifice is constituted so nobly as to endure less pain under the circum- 
stances in question in making than avoiding self-immolation. But can 
any one who has not been so organized and educated as to make such a 
sacrifice, be sufficiently changed by preaching, or monition, to undergo self- 
immolation to save a fellow-creature ? 

1261. Is it reasonable to order, direct, or advise people to love, espe- 
cially on the part of any one who by his acknowleged omnipotency could 
so constitute them as to sympathize to any required extent ? I admit, 
that it may be consistent to urge them to act toward others, as far as pos- 
sible, as if they were loved* 

1262. Should not the great object of cultivation be sympathy and bene- 
volence, which are general in their nature ? "We may deeply sympathize 
with a sufferer, even with a brute, whom we do not love. Benevolence 
should we not also cultivate, by endeavouring habitually to take the most 
favourable view of those around us which our observation and reason can 
permit ? Does it not argue a want of discrimination to treat love as a 
sentiment, to be entertained toward all other mortals by mere volition? 
Is it reasonable that Christ, or any other teacher, assuming to be missiona- 
ries of the Creator, should enjoin us to love, when the capacity for that 
sentiment manifestly varies through organization and education, derived 
from that Creator by various human beings, as much nearly, as the opposite 
propensities of the wolf and dog? Behold the difference between the 
elephant and rhinoceros : the former capable of a canine fidelity and affec- 
tion, the latter irretrievably hostile ; and again between a wild elephant 
and one tamed by education. 

1263. Were his organization and education dependent on himself, it 
might be reasonable to say to a human being, Love your neighbour as your- 
self, love your enemies ; but how can that Deity who determines man's race 
and his parentage, and of course whether he be a savage or a civilized 
man, whether a Thug or a real Christian, if such a thing can be, — how can 
that Deity require a being to do that which is irreconcilable with his pas- 
sions, opinions, and habits, derived from nature and education, as well as 
the examples set by those around him ? 

1264. The inutility of precepts in controlling human passions, may be 
seen in the history of Christendom, in which, as already urged, the morals 
and conduct of mankind, with very few exceptions, have been diametrically 
opposite to that of their divine Master, so called. Who have been more 



* God is made out to be a strange bungler. Though omnipotent, be does not make bis 
creatures as be wishes them to be; and although omniscient, has to subject them to trial to 
discover what they are. He does not inform them of that which he wishes them to believe, 
but punishes them and their children to the third and fourth generation for his own omission. 
For no other reason than his having afforded to a particular nation more knowledge of his 
will than he had afforded to others, he gives them a right to extirpate their neighbours 
and take possession of their lands. 

16 



242 INFLUENCE OF SCRIPTURE 

aggressive than the great majority of professed Christians? "Who have 
been more actuated by cupidity ? Yet these votaries have been, for the 
most part, vociferous in their professions of devotedness to Christ, mak- 
ing him the Son of God as well as their teacher, and too often cruelly 
maltreating those who have denied his divinity. 

1265. Both on the part of the ancient Jews, or on that of modern Chris- 
tians, religion has been made an excuse or a plea for despoiling unbelievers 
of their patrimony. In the contention respecting the right to Oregon, 
the great question, on which judgment was to turn, was, which of all of the 
Christian potentates claiming it, was the first to lay his longing eyes upon 
the object of contention ? It has been shown that the massacre of whole 
nations involved no criminality, provided they were pagans. David put to 
the sword the pagan communities, man, woman, and child, during whi^b 
time Jehovah was with him. The pagans being mere vermin in the esti- 
mation of the Jewish deity, the wrongs done to them were not cited as 
among David's misdoings. No Nathan came to call him to account for 
his flagitious conduct to them, or to Achish, (1 Sam. xxvii. 8 to 12.) 

1266. In his correspondence with the British minister, respecting ter- 
ritorial rights granted to the English by the Mosquito king, Mr. Clayton 
urged that the aborigines never had been admitted to have any rights to 
their own lands, which could interfere with Christian claimants. 

Aitaclcs upon the authenticity of Scripture cannot endanger the prevalent 
morality, ivhich, while it is superior to that of the Old Testament, indi- 
cates a recklessness of the precepts of Christ, excepting so far as they 
make faith a counterpoise for sin. 

1267. In the preceding pages, I have endeavoured to show that the ex- 
isting morality of Christendom does not owe its existence to Christianity. 
My object has been to do away the apprehension that this morality would 
be deprived of its foundation were Spiritualism or any other innovation to 
be accredited which would be inconsistent with revelation. But I hope 
I have shown that whatever merit may be possessed by the existing state 
of morals, it cannot be ascribed to any influence exercised by those pre- 
cepts of Christ which are not only neglected, but acted in diametric oppo- 
sition to. 

1268. Another cause of alarm has been that it would weaken that belief 
in a future state of rewards and punishments which is so essential to encou- 
rage virtue and repress vice. But it has been pointed out that the authority 
of Moses is against the existence of a future state, not merely negatively, 
but positively, so far as any authority is given to him as inspired by God. 
For what stronger argument need there be that there is no state of exist- 
ence beyond the grave, than the fact that the being who of all mankind 
solely had immediate converse with the Deity, should not have learned 
from him the all-important fact? If, as now held generally among Chris- 



ON THE MORALS OF CHRISTIANS. 243 

tians, an unbeliever in a future state is culpable in the sight of God, as 
well as theirs, and disqualified from testifying in courts of justice, can it 
be conceived that God would have failed to communicate a knowledge of 
immortal existence to his favourite lawgiver; or how could that lawgiver 
have been so devoid of that desire for immortality as to have been satis- 
fied to remain ignorant ? 

1269. Materialists who have become converts to Spiritualism, all repre- 
sent themselves as having entertained a great anxiety to believe in immor- 
tality prior to the blessed, cherished truth having been made evident to 
their thirsting souls. 

1270. Converts from Materialism to Spiritualism, who have shown much 
zeal in the investigation of the subject, and eagerness in believing in im- 
mortality as soon as evidence was obtained, were, by certain sectarians, 
doomed to hell for their heresy. Yet this Hebrew materialist, who made 
no use of his transcendent opportunities of acquiring correct knowledge 
of futurity from the Deity, is made an object of veneration, and the book 
which he wrote, while devoid of this pre-eminently important information, 
is worshipped as an idol. 

1271. His allegations that God authorized the Israelites to horrow in 
order to purloin, or that he authorized the murder of the people misled by 
Aaron to worship the golden calf, are manifestly as false as blasphemous. 
Then why imagine that mankind can suffer by the substitution of a belief 
in a future state associated with the purest principles of morality, for the 
books of Moses, which sanction crimes and discredit immortality ? 

1272. As respects any subsequent alleged inspirations to which Phari- 
sees, the papists of Judea, owed their professed belief in a future state, in the 
first place, we have the authority of Christ for viewing them as hypocrites : 
externally, like whited sepulchres, internally, as no less corrupt than dead 
men's bones. Of course there is reason, on this account, to doubt whether 
they acquired a sincere belief in a future state from any part of Scripture. 
But evidently it did not make them moral. Their immorality, on the con- 
trary, was made more hideous by the cloak of false religion. Nothing is 
more detestable than to see religion in men's mouths, with cupidity and 
unprincipled ambition at their hearts. Yet this much may be said for the 
Pharisees, that they had not professed themselves Christians, and thus 
subject to those precepts of Jesus which place the acquisition of wealth 
on a level with felony as respects the accessibility to heaven. The Pha- 
risees of Christendom, even those who assumed to be exclusively the depo- 
sitories of revelation and sole expounders of God's word, have been 
absolutel}/ as wicked as the Pharisees, and relatively more wicked by the 
monstrous discordancy of their course with their professed devotion to the 
ultra precepts of the alleged Son of their God. 

1273. It has been shown, moreover, that although Christ occasionally 
referred to hell, yet he gave inconsistent views of it, (738, 764.) At one 



244 INFLUENCE OF SCRIPTURE 

time it is fire, into which any one is to be doomed for alleging his brother 
a fool, whether this allegation be true or not; at another, it is utter darJc- 
ness, with weeping and gnashing of teeth ; and of course there could be no 
fire. Then the disgusting description given by Josephus is sanctioned, 
agreeably to which, like the Elysium and Erebus of the heathen, both bell 
and heaven are subterranean localities, but separated by a lake of unquench- 
able fire, across which Abraham and Dives converse. At another time, 
heaven is above ; he ascends to heaven in sight of his apostles, yet the 
penitent thief is to be with him in paradise, which, agreeably to Genesis 
and Josephus, is upon the earth on the river Tigris, near the Persian Grulf. 
But wherever the Elysium and Erebus of the gospel may be, all souls, ac- 
cording to it, are to remain in their graves till the "last day," and then, 
like Samuel, being called up from their tombs, are to be sorted into two 
squadrons, of which one is to go to an undescribed heaven, the other to the 
" hell fire prepared for the devil and his angels from the beginning of the 
world." The injustice which would follow from a judgment of this kind, 
by which two souls differing from each other only by a shade would meet 
a fate so different that one would have to go to heaven, the other to hell to 
remain eternally, is so manifest, that, like the ultraism of the same record, it 
loses its effect altogether upon people in general. 

1274. It must be clear that the great mass of professed Christians are 
very little restrained by their fears of such an eternity of punishment. Had 
Christ any specific knowledge of the kingdom of heaven to which he occasion- 
ally alluded, wherefore did he not convey that knowledge to his disciples ? 
But they seem to have learned no more from Jesus than Moses did from 
Jehovah, and hence their querulous inquiry as to what would be their 
reward. But the promise of judgeships, (743 to 745,) of worldly pre- 
eminence, was a satire upon them. It argues that he considered them as 
worldly-minded. Had he known the world to be looked upon by the apos- 
tles as beneath consideration in comparison with immortal life, he would 
hardly have insulted them by the offer. But their tone has a great deal 
too much of the Swiss in it. Had they been so very dull, or Christ so re- 
served, that the idea was not conveyed to them that in acting the part of pious, 
virtuous men, they would have the reward promised to the righteous in 
the other world. 

1275. Thank God, no spiritualist who reads with attention the commu- 
nications given in this work, will ever inquire as to the extent of selfish 
reward which he is to enjoy ! He would be impressed by his general 
knowledge with the idea that the less any being is actuated by selfish aspi- 
ration, the greater his capacity for happiness and his pretensions to the 
means of felicity. 



ON THE MORALS OF CHRISTIANS. 245 

TJie Doctrine of a peculiar Belief being necessary to Salvation, and a 
counterpoise for Sin, a source of discord originally confined to Judea,, 
expanded with Christianity and Islamism ; verifying Christ's cdlega- 
tion, that he came "as a Sword, not as a Messenger of Peace." — Su- 
perior Morality, and far more unquestionable Certainty of the Commu- 
nications from the Spirit World. 

1276. It were in vain, I think, to find in the apple of discord, in the 
mischiefs let loose from Pandora's box, or any other figurative exemplifica- 
tion, any idea adequate to convey my conception of the mischief done to 
the world by introducing the dogma, that belief could be the means of 
salvation ; so that if God had so constituted or so situated a people, that 
they could not believe what was communicated to them by certain itinerant 
preachers, it should be worse for them in the day of judgment than for 
Sodom and Gomorrah ; two cities which God had destroyed because he had 
not so organized them, and circumstanced them, as to make them as vir- 
tuous as he, subsequently to their creation, desired. 

1277. Christ fully justified this opinion, when he alleged himself to 
have come as a sword, not as a messenger of peace, and to set father and 
son, mother and daughter, &c, at variance with each other, making the 
people of a man's own household his foes. It may be said that he iden- 
tified himself with piety and rectitude; so that it was for the virtue of which 
he, as the Son or missionary of God, was the representative, that he plead ; 
but this pious devotion has much more of self in it than people imagine. 
They identify God or Christ with the welfare of their souls and bodies. It 
it through the hope of benefit to these that they take such a deep interest 
in God. 

1278. But is it not strange that the Christian religion should be treated 
as a harbinger of peace and harmony, when, with its entrance into the 
world, came the intolerance, before confined to Judea, and when by its 
founder it is represented as a sword, to sever the dearest ties by introduc- 
ing the poisoning idea that belief could be a virtue or a sin ? It seems to 
have been the cause of a peculiar animosity which has always accompanied 
its progress, if not its endurance, and which set the example to Moham- 
med of attaching the same fanatical idea to another basis, comporting with 
his individual aggrandizement, at the expense of much human misery. 

1279. The language of Christ held to his apostles, showing that he con- 
sidered them as thirsting for temporal honours, and his aspiration for the 
throne of his glory, situated, of course, in the same mundane region, may 
warrant the surmise that his views did not differ from those of Mohammed 
as to the ultimate object, however much he may have found it neces-ary, 
under the Koman despotism, to fight with the tongue instead of the sword. 

1280. But how can this sentiment be justified in which he makes devo- 
tion to himself irreconcilable with the holy tics between the child and his 



246 INFLUENCE OF SCRIPTURE 

parents, or the parents and their children? The God of Spiritualism 
would view parental and filial love as the truest piety. He asks only that 
love. He has not constituted us to have that sort of love for him. Had 
he wished it, he would have made us so, as to be thus actuated. 

1281. "He that believeth in me shall have eternal life." "Thy faith 
hath made thee whole." These allegations produced a change in the world 
at large. That bigotry and animosity which led the Jews to consider that 
all who did not agree with them in creed, were objects of spoliation, mas- 
sacre, rape, enslavement, were now extended to other parts of the world. 

1282. No doubt the success of this exclusive notion, on the part of 
Christ, led to its adoption by Mohammed, and thus some hundred millions 
have been actuated by this mischievous impression, which is now at work 
on the Russian territory. It has been already suggested that this idea 
always begets persecution to the extent of the power to exercise it. While 
seeing the horrid consequences of this error in the persecution of the 
French Calvinists, Calvin could not avoid the diabolic impulse in the in- 
stance of Servetus. It cannot be necessary to recall to our readers the 
many bloody persecutions and religious wars which have disgraced Chris- 
tendom far more than any other part of the globe, nor to allude to the 
tyranny reciprocally employed by any sect having complete ascendancy. 
Yet with these consequences before the mind — the facts which I have ad- 
duced to prove that the morality of Christendom is not due to Scripture — 
the tocsin is sounded wherever any effort is made to get rid of the crimes 
and indecencies of the Old Testament, or the error of making bigoted 
belief, under the name of faith, a primary consideration on the part of the 
New Testament. People are taught that every thing good is due to Scrip- 
ture ; that thence alone can we get any correct notions of morality, any 
knowledge of a future state. The idea is entertained that Christianity 
made a great change for the better as soon as it prevailed, and that with- 
out it we should sink into a state of demoralization. 

1283. Consistently with my experience of the effect of a confident be- 
lief in a future state of existence on my own mind, as already suggested, 
I was always under the impression, prior to my conversion, that those who 
believed in a future state must be happier; and if that belief were not asso- 
ciated with mischievous error, that it should not be assailed. The idea 
that what I considered as bigotry, should be a counterpoise for sin, I did 
consider a mischievous error, tending to substitute devotion for good works, 
and as I saw, too, made nations selfish. The love of hoarding was very 
commonly coupled with this selfishness, which operated at once to produce 
efforts to lay up treasure on earth by close dealing, and in heaven by strict 
sectarianism, bigotry, and intolerance. But, nevertheless, I was restrained 
from any effort to cure these errors, from the conviction that religion, un- 
accompanied by the expectation of a future state, can never take hold of 
the human heart. 



ON THE MORALS OF CHRISTIANS. 247 

1284. Iii a dialogue between the spirit of Wm. Penn and that of Thos. 
Paine, the former points out this error: "You strove to take from your 
readers one of their greatest comforts under the afflictions of mortal life." 
Foreseeing this would have prevented me from writing the Age of Eeason. 
Any set of skeptics who should only coincide in disbelieving, could never 
adhere together nor make many converts. The prospect «f future life 
must be promised confidently, or there would be few proselytes. 

1285. But the spiritual manifestations, and the intellectual, the heart- 
felt intercommunion with my relatives, friends, and the immortal, great, and 
good Washington, now enable me to assert that there is not, nor can be 
upon any record of the past, any evidence so complete, as that presented 
to my senses, concurrently with a multitude of observers. I now, there- 
fore, feel myself warranted to speak out what my reason justifies and iny 
conscience dictates ; and have not hesitated to express the opinions which 
are spread out upon the pages immediately preceding that which contains 
this exposition. 

1286. With a view to show how much more happy was the state of 
reciprocal sectarian feeling in the world before this idea of making belief 
an object of vital importance, I will quote here, first a passage from Mo- 
sheim's Ecclesiastical History, vol. i., and will subjoin some pages from 
"Gibbon's Decline and Fall of the Roman Empire;" following these up 
with quotations from Bishop Hopkins, of Vermont : 

Quotation from 3Iosheim. 

1287. "Each nation suffered its neighbours to follow their own method 
of worship, to adore their own gods, to enjoy their own rites and cere- 
monies, and discovered no displeasure at their diversity of sentiments in 
religious matters. They all looked upon the world as one great empire, 
divided into various provinces, over every one of which a certain order 
of divinities presided, and that, therefore, none could behold with 
contempt the gods of other nations, or force strangers to pay homage to 
theirs. 

1288. "The Romans exercised this toleration in the amplest manner. 
As the sources from which all men's ideas are derived are the same, 
namely, from their senses, there being no other inlet to the mind but 
thereby, there is nothing wonderful in the general prevalence of a same- 
ness of the ideas of human beings in all regions and all ages of the world. 
The affections of fear, grief, pain, hope, pleasure, gratitude, &c, are as 
common to man as his nature as a man, and could not fail to produce a 
corresponding similarity in the objects of his superstitious veneration. To 
have nothing in common with the already established notions of mankind, 
to bear no features of resemblance to their hallucinations and follies, to 
be nothing like them, to be to nothing so unlike, should be the essential 
predications and necessary credentials of the ' wisdom which is from above.' 



248 INFLUENCE OF SCRIPTURE 

1289. "It has, however, been alleged by learned men, with convincing 
arguments of probability, ' that the principal deities of all the Gentile 
nations resembled each other extremely, in their essential characters; 
and if so, their receiving the same names could not introduce much con- 
fusion into mythology, since they were probably derived from one common 
source. If the Tlwr of the ancient Celts was the same in dignity, cha- 
racter, and attributes with the Jupiter of the Greeks and Romans, where 
was the impropriety of giving him the same name ? Dies Jovis is still 
the Latin form for our Thor's day. When the Greeks found in other 
countries deities that resembled their own, they persuaded the worshippers 
of those foreign gods that their deities were the same that were honoured 
in Greece, and were, indeed, themselves convinced that this was the case. 
In consequence of this, the Greeks gave the names of their gods to those 
of other nations, and the Romans in this followed their example. Hence 
we find the names of Jupiter, Mars, Mercury, Venus, &c. frequently 
mentioned in the more recent monuments and inscriptions which have 
been found among the Gauls and Germans, though the ancient inhabitants 
of those countries had worshipped no gods under such denominations." 

Quotation from Gibbon. 

1290. " The policy of the emperors and the senate, as far as it con- 
cerned religion, was happily seconded by the reflections of the enlightened, 
and by the habits of the superstitious, part of their subjects. The various 
modes of worship which prevailed in the Roman world were all considered 
by the people as equally true ; by the philosopher, as equally false ; and 
by the magistrate, as equally useful. And thus toleration produced, not 
only mutual indulgence, but even religious concord. 

1291. "The superstition of the people was not iuibittered by any mix- 
ture of theological rancour ; nor was it confined by the chains of any spe- 
culative system. The devout polytheist, though fondly attached to his 
national rites, admitted with implicit faith the different religions of the 
earth. Fear, gratitude, and curiosity, a dream or an omen, a singular 
disorder, or a distant journey, perpetually disposed him to multiply the 
articles of his belief, and to enlarge the list of his protectors. The thin 
texture of the pagan mythology was interwoven with various, but not dis- 
cordant, materials. As soon as it was allowed that sages and heroes, who 
had lived, or who had died, for the benefit of their country, were ex- 
alted to a state of power and immortality, it was universally confessed that 
they deserved, if not the adoration, at least the reverence, of all mankind. 

'The deities of a thousand groves and a thousand streams possessed, in 
peace, their local and respected influence; nor could the Roman, who de- 
precated the wrath of the Tiber, deride the Egyptian who presented his 
offering to the beneficent genius of the Nile. The visible powers of na- 
.turc, the planets, and the elements, were the same throughout the universe 



ON THE MORALS OF CHRISTIANS. 249 

The invisible governors of the moral world were inevitably cast in a simi- 
lar mould of fiction and allegory. Every virtue, and even vice, acquired 
its divine representative; every art and profession its patron, whose attri- 
butes, in the most distant ages and countries, were uniformly derived from 
the character of their peculiar votaries. A republic of gods of such op- 
posite tempers and interests required, in every system, the moderating 
hand of a supreme magistrate, who, by the progress of knowledge and 
flattery, was gradually invested with the sublime perfections of an Eternal 
Parent, and an omnipotent Monarch. Such was the mild spirit of anti- 
quity, that the nations were less attentive to the difference than to the 
resemblance of their religious worship. The Greek, the Roman, and the 
Barbarian, as they met before their respective altars, easily persuaded 
themselves that under various names, and with various ceremonies, they 
adored the same deities. The elegant mythology of Homer gave a beau- 
tiful and almost regular form to the polytheism of the ancient world. 

1292. " The philosophers of Greece deduced their morals from the na- 
ture of man rather than from that of God. They meditated, however, 
on the Divine Nature as a very curious and important speculation, and 
in the profound inquiry they displayed the strength and weakness of the 
human understanding. Of the four most celebrated schools, the Stoics 
and the Platonists endeavoured to reconcile the jarring interests of reason 
and piety. They have left us the most sublime proofs of the existence 
and perfections of the first cause, but as it was impossible for them to 
conceive the creation of matter, the workmen in the Stoic philosophy was 
not sufficiently distinguished from the work, while, on the contrary, the 
spiritual God of Plato and his disciples resembled an idea rather than a 
substance. The opinions of the Academics and Epicureans were of a less 
religious cast j but while the modest science of the former induced them to 
doubt, the positive ignorance of the latter urged them to deny the providence 
of a Supreme Ruler. The spirit of inquiry, prompted by emulation and 
supported by freedom, has divided the public teachers of philosophy into a 
variety of contending sects; but the ingenuous youth who, from every 
part, resorted to Athens and the other seats of learning in the Roman 
empire, were alike instructed in every school to reject and to despise the 
religion of the multitude. How, indeed, was it possible that a philosopher 
should accept, as divine truths, the idle tales of the poets, and the inco- 
herent traditions of antiquity, or that he should adore as gods those im- 
perfect beings whom he must have despised as men ! Against such un- 
worthy adversaries Cicero condescended to employ the arms of reason and 
eloquence, but the satire of Lucian was a much more adequate as well as 
more efficacious weapon. "We may be well assured that a writer conver- 
sant with the world would never have ventured to expose the gods of his 
country to public ridicule, had they not already been the objects of secret 
contempt among the polished and enlightened orders of society. 



250 INFLUENCE OF SCRIPTURE 

1293. "Notwithstanding the fashionable irreligion which prevailed in 
the age of the Antonines, both the interest of the priests and the credu- 
lity of the people were sufficiently respected. In their writings and con- 
versation, the philosophers of antiquity asserted the independent dignity 
of reason, but they resigned their actions to the commands of law and of 
custom. Viewing, with a smile of pity and indulgence, the various errors 
of the vulgar, they diligently practised the ceremonies of their fathers, 
devoutly frequented the temples of the gods, and sometimes condescend- 
ing to act a part on the theatre of superstition, they concealed the senti- 
ments of an atheist under the sacerdotal robes. Eeasoners of such a temper 
were scarcely inclined to wrangle about their respective modes of faith or 
of worship. It was indifferent to them what shape the folly of the mul- 
titude might choose to assume ; and they approached with the same in- 
ward contempt, and the same external reverence, the altars of the Lybian, 
the Olympian, or the Capitoline Jupiter. 

1294. " It is not easy to conceive from what motives a spirit of persecu- 
tion could induce itself into the Roman councils. The magistrates could 
not be actuated by a blind though honest bigotry, since the magistrates 
were themselves philosophers, and the schools of Athens had given laws 
to the senate. They could not be impelled by ambition or avarice, as the 
temporal and ecclesiastical powers were united in the same hands. The 
pontiffs were chosen among the most illustrious of the senators, and the 
office of Supreme Pontiff was constantly exercised by the emperors them- 
selves. They knew and valued the advantages of religion, as it is con- 
nected with civil government. They encouraged the public festivals which 
humanize the manners of the people. They managed the arts of divina- 
tion, as a convenient instrument of policy, and they respected as the firm- 
est bond of society the useful persuasion that, either in this or a future 
life, the crime of perjury is most assuredly punished by the avenging 
gods ? But while they acknowledged the general advantages of religion, 
they were convinced that the various modes of worship contributed alike 
to the same salutary purposes, and that, in every country, the form of 
superstition which had received the sanction of time and experience was 
the best adapted to the climate and to its inhabitants. Avarice and taste 
very frequently despoiled the vanquished nations of the elegant statues 
of their gods and the rich ornaments of their temples, but in the exercise 
of the religion which they derived from their ancestors, they uniformly 
experienced the indulgence, and even protection, of the Roman conquer- 
ors. The province of Gaul seems, and indeed only seems, an exception 
to this universal toleration. Under the specious pretext of abolishing 
human sacrifices, the Emperors Tiberius and Claudius suppressed the dan- 
gerous power of the Druids; but the priests themselves, their gods and 
their altars, subsisted in peaceful obscurity till the final destruction of 
paganism. 



ON THE MORALS OF CHRISTIANS. 251 

1295. "Rome, the capital of a great monarchy, was incessantly filled 
with subjects and strangers from every part of the world, who all intro- 
duced and enjoyed the favourite superstitions of their native country. 
Every city in the empire was justified in maintaining the purity of its an- 
cient ceremonies; and the Roman senate, using the common privilege, 
sometimes interposed to check this inundation of foreign rites. The Egyp- 
tian superstition, of all the most contemptible and abject, was frequently 
prohibited; the temples of Serapis and Isis demolished, and their wor- 
shippers banished from Rome and Italy. But the zeal of fanaticism pre- 
vailed over the cold and feeble efforts of policy. The exiles returned, the 
proselytes multiplied, the temples were restored with increasing splendour, 
and Isis and Serapis at length assumed their place among the Roman dei- 
ties. JNTor was this indulgence a departure from the old maxims of go- 
vernment. In the purest ages of the commonwealth, Cybele and iEscula- 
pius had been invited by solemn embassies, and it was customary to tempt 
the protectors of besieged cities by the promise of more distinguished 
honours than they possessed in their native country. Rome gradually be- 
came the common temple of her subjects, and the freedom of the city was 
bestowed on all the gods of mankind." 

For more than a thousand years the Grecian or Roman Catholic Clergy 
ivere the sole depositories of the word of God, so called, and Regula- 
tors of Religious morals ; yet during that time the Clergy were for the 
most part pre-eminent in vice, as compared with the rest of the com- 
munity ; whence it is inferred that, like Pope Boniface, the wicked 
Clergy in general were really unbelievers in the truth of the Gospel. 
If the morals of the modem Clergy are better, it is neither from the 
barbarous example furnished them in the Old Testament, nor the ultra 
precepts of the Gospel ; being too much enlightened to be governed in 
practice by either. 

1296. " Origen complains of the neglect and inattention of his day, through the in- 
crease of worldliness. Cyprian about the same time mourns over the progress of dege- 
neracy, and Eusebius, toward the close of the third century, laments the corruption of the 
primitive morality in strong terms of censure. 

1297. " But yet superstition was rapidly advancing, and the complaints of priestly cor- 
ruption and general licentiousness were on the increase. The election of Pope Damasus 
was the occasion of a public riot, in which his partisans besieged the church where the 
friends of the other candidate were assembled, broke down the doors, and uncovered the 
roof; and in the shameful battle that ensued, one hundred and thirty-seven persons were 
slain, of both sexes. The splendour of the Roman bishops had grown so rapidly, that the 
heathen historian Ammianus Marcellinus pronounced the episcopal style of living t-i be 
superior to that of a king. Toward the close of the fourth century, Chrysostom defended 
the new sj^stem of monkery, on the ground that Christians had become so corrupt, especi- 
ally in the large cities. Jerome before him had bitterly complained of the prevailing 
degeneracy, and became a monk in order to escape from it. St. Augustine lamented that 
many Christians in his day (about A. D. 389) were superstitious, that they adored the 
sepulchres and pictures of the saints, and ate and drank to excess at funerals, under the 
excuse that it was an act of religion. 

129S. "The fifth century was not likely to improve tho state of the church; but on the 
contrary it witnessed a rapid deterioration. The testimony of Salvian is set forth by 
Fleury, proving that among the Roman Christians there was much heathen idolatry re- 



252 INFLUENCE OF SCRIPTURE 

maining; that the greater part were only Christians in name, and 'worse than the barba- 
rians in life and conversation. 

1299. In the sixth century, toward the close, we see Pope Gregory the Great attribut- 
ing all the public calamities to the ambition of the bishops, who concealed the teeth of 
wolves under the face of sheep. 

1300. " The seventh century. We begin to see the fruits of clerical celibacy in the rule 
established by the council of Toledo, that the illegitimate children of the clergy, from the 
bishop down to the sub-deacon, should be slaves in the church where their fathers served. 
It is to be presumed that this canon was intended to discourage and amend the inconti- 
nence of the clergy, but the adoption of such an extraordinary law proves plainly the 
prevalence of the evil. So general had the worldliness of the clergy become, that in the 
latter part of this century the most eminent bishops of France took great part in political 
matters, and in time of war marched at the head of their troops, like the lay barons. 

1301. " One of the most important events of the eighth century was the forgery of the 
Decretals, by which all the primitive bishops of Rome, from Clement to Sylvester, were 
made to utter the most extravagant doctrines concerning the power of the pope, the su- 
premacy of Rome, and the authority to judge the other bishops, while the pope himself 
could be judged by none. Yet such was the ignorance of the times, that this forgery was 
successful throughout the whole Latin Church, and remained unquestioned for eight 
hundred years together. Another strong proof of this prevailing ignorance is found in 
the course of the bishops at the second council of Nice, where pretended miracles per- 
formed by images were cited from false documents without any suspicion of mistake. 

1302. "The parliament of Worms presented to the emperor a request from all the peo- 
ple that the bishops should no longer go out at the head of their troops, but should stay in 
their dioceses and assist the army by their prayers; and Charlemagne willingly granted the 
petition. But it is remarkable that this application came not from the clergy, but from the 
laity; and it was so little regarded afterward, that we shall find some warlike bishops even 
among the popes themselves. This same emperor endeavoured with great zeal to purify 
the morals of the clergy; and his reproofs of their worldliness, their avarice, and their 
prostitution of sacred things for the sake of gain, are remarkable monuments of his own 
good sense and of the corruption which infested the church in the ninth century. After 
his death, which occurred in A. D. 814, some churches invoked him as a saint, notwithstand- 
ing he had four wives and five concubines. 

1303. "The year 844 was signalized by the introduction of false relics at Dijon in 
France, by which, nevertheless, several remarkable cures were supposed to have been 
effected, until the fraud was discovered; but the proceedings show that such impostures 
were common. In A. D. 850 a poor presbyter named Gotheschalk, who had adopted high 
views on predestination, was not only deposed from the priesthood, but afterward pub- 
licly whipped, as an incorrigible heretic, and cast into prison, where he died after eighteen 
years' confinement. Yet his doctrine was defended by other bishops of high reputation, 
and his punishment was denounced as cruel and unjust. 

1304. "In A. d. 864, a violent outrage took place at Rome, in which Gouthier, the 
Archbishop of Cologne, protesting against the judgment of Pope Nicholas, told his 
brother Hildwin, who was a priest, to place his protestation on the tomb of Saint Peter: 
that is, upon the altar of the church. Accordingly, Hildwin entered into the church 
with several followers, all armed, and as the keepers opposed him, he repulsed them with 
blows, and killed one of them upon the spot. He then accomplished his purpose, and re- 
treated sword in hand. The anecdote is only of importance as a proof of the spirit of the 
age. The first instance of a partial interdict occurs in A. D. 871. The ordeals of boiling 
water, cold water, and red-hot iron wero employed in this age, to determine questions of 
justice under the auspices of the priests; and even kings employed them, with all faith 
and confidence. The Duke of Naples had formed an alliance with the Saracens, which 
the pope disproved; and as he refused to break it on the order of the pontiff, he was ex- 
communicated. The Bishop Athanasius, who was the duke's own brother, took him and 
put out his eyes, sent him as prisoner to Rome, and caused himself to be proclaimed Duke 
of Naples in his place. The pope approved this conduct highly, and praised the bishop for 
loving God more than his brother, and putting out the right eye which had offended, 
according to Scripture. This pontiff was John VIII., and the time was A. D. S77. 

Reasons for not proceeding farther with Quotation of Details. 
1305. It would occupy too much space, and make too wide a digression, 
were I to proceed in quoting the details of the evidence showing the state 
of morals in Christendom during the Middle Ages to have been much be- 
low that which the heathen displayed during the period immediately suc- 
ceeding the advent of Christ, according to Moshcim and Gibbon. But 






ON THE MORALS OF CHRISTIANS. 253 

although the reader should not be enabled to form au opinion directly, by 
a perusal of the details, fortunately I am enabled to submit that of the 
right reverend prelate by whom they have been compiled. 

1306. The fact deserves attention, that for more than a thousand years, 
of all the upper classes of society the Christian clergy were pre-eminently 
wicked, frequent complaints having been made against thtm by the laity, 
notwithstanding the cruel persecution to which complainants were liable. 
The popes were generally as prominent in wickedness as high in official 
distinction. The summing up of Bishop Hopkins, which I subjoin, fully 
confirms the impression which I have endeavoured to convey : 

1307. " I have now gone over the history of your church, with the 
single aim of proving, from your own records, the rise, progress, and ter- 
rible extent of its corruption, up to the close of the sixteenth century. 
Here we see that for a period of seven centuries together there had been 
a constant outcry for reformation ; that the popes and priesthood were the 
objects of continual complaint on the part of the laity; that by their own 
acknowledgment, although the church was never destitute of true Chris- 
tians, yet holiness was the exception, and iniquity the rule, since the 
great body of the clergy were steeped in licentiousness, avarice, simony, 
cruelty, violence, falsehood, and blood j that the University of Paris, one 
of your most famous nurseries of theological education, was infested with 
an infidel philosophy, and with habits of libertine sacrilege ; that the boasts 
of absolute atheism were heard from the lips of pontiffs and cardinals; 
that the reliance of your church was in the terrors of the inquisition, in 
the rack, the dungeon, and the stake; that war, and treachery, and assas- 
sination, were patronized in the service of religon ; that bishops, and car- 
dinals, and popes, were ready to lead their troops to battle ; that there were 
constant revolts and rebellions against the tyranny of the priestly power ; 
that there were many schisms in the papal kingdom, in which two or three 
pretenders to infallibility cursed each other at the same time, in the name 
of God and his apostles ; and that every effort to banish these horrible 
iniquities proved utterly abortive, until the success of the Protestant refor- 
mation compelled them to respect public opinion, by fear for their very 
being if they continued to brave it any longer." 

1308. It is believed that there was no such wickedness among the pa- 
gan priesthood as to have become a cause of complaint, although far less 
power existed to silence accusation. Throughout Christendom even mo- 
narchs were made to suffer severely for their remonstrances against papal 
tyranny, and had to make concessions after having been ill-treated. By 
way of exemplifying his disrespect for those precepts of Christ which en- 
join humility, meekness, and poorness of spirit as the means of reaching 
heaven, Pope Celestin kicked the crown from the head of the emperor, 
Henry VII., as this potentate knelt before him. Could any sane mau 
have done this while believing that Christ's allegations were to be verified, 



254 INFLUENCE OF SCRIPTURE 

agreeably to which the " poor in spirit" are to have heaven, the meek to 
inherit the earth ? (See Hopkins.) 

1309. According to Taylor's Diegesis, Constantine inquired of Sopater, 
the pagan priest, if he could absolve him from his sins, among which was 
that of scalding one of his wives to death, and executing unjustly one of 
his sons. Sopater informed him that it went beyond his power to obtain 
pardon for such sins. The Christian priests having agreed to procure the 
desired absolution, is supposed to have been one of the principal motives 
which induced Constantine to embrace Christianity. Yet it was under 
this wicked despot that the Council of Nice was held, which decided in 
favour of the divinity of Christ. 

1310. It is difficult to imagine that persons who actually believed in a 
future state of rewards and punishments, and who of course must have 
been impressed with the comparative insignificance of any worldly enjoy- 
ments, would, for any earthly objects, have acted so much in a way to 
doom their souls to perpetual torture. It may therefore be inferred that 
the clerical papists who acted so wickedly were religious hypocrites, like 
the Jewish Pharisees. I am strongly under the impression that the im- 
perfection of the proof of the truth of Scriptures, in the first place, and 
the inadequate and disgusting representations respecting the future world 
which they present, has always been productive of secret unbelief, and 
consequent recklessness respecting the dictates of religion or morality. 

1311. Of the manner in which the clergy of the present day reason 
themselves into a belief, and expect to induce others to concur with them, 
the parodied quotation from the clerical Goliah of my would-be guide to 
heaven is an exemplification. It is only by frowning doiori objections, or 
begging the question, that they can get on. (1182.) 

1312. Said one among the most amiable of my clerical friends to me, 
when I adverted to the improbability that the Deity of this almost infinite 
universe would select a few human animalcules in Judea as his especial 
favourites : " Dr. Hare, you must not expect me to sit by patiently, 
and see the pillars of my profession assailed." I am sorry, said I, if I 
have said any thing to give you pain. " How would you like the pillars 
of your science to be attacked ?" I would defend them, not endeavour 
to silence the assailant ! But all criticisms which lead to the cure of 
errors only benefit a science founded on truth. 

1313. The skepticism produced by reading the Bible is alleged, by Arch- 
bishop Hughes, as the motive of his church for forbidding the reading of 
it to the faithful. It was the reading of the Bible, when a minor, which 
led to my unbelief in its authenticity. Bible societies may, without in- 
tending it, do much to prepare the reasoning portion of mankind for the 
adoption of a more moral, consistent, and rational gospel. 

1314. That one pope at least was a materialist, the following quotation 
from Bishop Hopkins's work will prove 



ON THE MORALS OF CHRISTIANS. 255 

1315. "The year 1308 was marked by the resolution of Pope Clement V. to take up his 
residence at Avignon. Two years afterward, he appointed thi-ee cardinals to examine the 
witnesses against the former pope, Boniface VIII., and Cardinal Cajetan; and the testi- 
mony taken on the occasion proved them both to have been downright atheists. It was 
in substance as follows : 

1316. "Nicholas, a priest and canon of the cathedral, &c, on oath, said, that being at 
Naples, under the pontificate of Celestin V., viz. a. d. 1274, in the house of Marin Sicli- 
nulfe, where Cardinal Benedict Cajetan dwelt, he entered the chamber of the cardinal in 
the suite of the Bishop of Fricenti, and found there a clerk disputing with him, in pre- 
sence of several persons, upon the questions, which was the best law or religion, that of 
the Christians, of the Jews, or of the Saracens? and who those were that best observed 
their own ? Then the cardinal said, "What are all these religions ? They are the inven- 
tions of men. We need not put ourselves to any trouble, except for this world, since there 
is no other life but the present. He said also, on the same occasion, that this world has 
had no beginning, and would not have an end. Nicholas, Abbot of St. Benedict, &c, de- 
posed to the same fact, adding that the Cardinal Cajetan had said that the bread was not 
changed in the sacrament of the altar, and that it was false that it was the body of Jesus 
Christ; that there is no resurrection; that the soul dies with the body; that this was his 
opinion and that of all men of letters, but that the simple and ignorant thought other- 
wise. The witness being asked if the cardinal did not thus speak jestingly, replied that 
he said these things seriously and in good faith. 

1317. "Manfred, a lay citizen of Lucca, said, that in the year 1300, before Christmas, 
being in the chamber of Pope Boniface, in presence of the ambassadors of Florence, of 
Boulogne, and of Lucca, and many other persons, a man, who appeared to be the Pope's 
chaplain, told his holiness of the death of a certain knight who had been a wicked 
man, and therefore it was necessary to pray for him, that Jesus Christ might have pity 
on his soul. Upon which Boniface treated him as if he were a fool; and after having 
spoken injuriously of Jesus Christ, he added: This knight has already received all the 
good and evil he can have, and there is no other life than this, nor any other paradise or 
hell than what is in this world. The witness testified to another discourse of Boniface, 
which modesty does not allow of our reporting; and another witness recited a story about 
him still more impious than the foregoing. 

1318. "'What remains of this information/ says Fleury, ' comprehends the depositions 
of thirteen witnesses, all to a similar effect. Another information which appeared the fol- 
lowing year contained the evidence of twenty-three witnesses to the same facts, with 
others equally scandalous. But as the affair was never brought to judgment, it is super- 
fluous to enter into any further details.' 

1319. "Now here is a very extraordinary and powerful evidence to prove that at least 
one pope, and he a very distinguished one, Boniface VIIL, and one cardinal, of high re- 
putation, were not only infidels themselves, but claimed to be of the same class with 'all 
men of letters.' That the testimony was satisfactory seems incontrovertible ; because the 
witnesses were thirty-six in number, unimpeached in character, and thought sufficient by 
Philip the Fair, King of France, and all his leading nobility. He proposed that Boni- 
face should be arraigned, though dead, for heresy, and that his bones should be disinterred 
and burned, according to the modern fashion established by the Roman Church. It may 
seem strange, however, that even if Boniface and Cajetan had held such sentiments, they 
should have been so foolish as to utter them in the presence of so many. To this two an- 
swers may be given. First, that the influence of the philosophy which we have already 
noted in the University of Paris was so prevalent, that the clergy and the upper ranks of 
the laity were generally infected with it, and religion was looked upon, by nearly all, as 
a thing of policy, necessary to keep the vulgar in order, but only professed by the higher 
classes, as it Avas in heathen Rome, ' for the sake of appearances.' Unhappily, there are 
many proofs too strong to be doubted that this infidel philosophy was rife among the 
priesthood; and perhaps there is no other way of accounting for the manifest fact that 
the church, like the state, was governed for so many ages by the machinery of force and 
fear, as if there was no inward conscience to appeal to, except among a few pious souls, 
here and there — enough to perpetuate the church, according to the promise of Christ, but 
not enough to affect the general sentiment." 

Any religion, like that of Moses, which does not make Immortality a pri- 
mary consideration, must he chiefly confined to worldly objects, and of 
course unworthy of consideration or respect. 

1320. While the silence of the Pentateuch respecting immortality throws 
the authority of the " word of God/' so called, against the endowment of 
the human soul with that all-important attribute, the language of the de- 



■M 



256 INFLUENCE OF SCRIPTURE 

calogue is inconsistent with the unity of the divine power. The words, 
" Thou shah have no other gods before me," implies that there were other 
gods who might be acknowledged; since if there were none other, the 
proper words would be — Thou canst have no other God but me, or — There 
is no other God but me. 

1321. Again, when Jehovah alleges himself to be jealous, of whom 
could he be jealous, if there was no other God to excite the sentiment of 
jealousy ? Can any one conceive God to be jealous of an idol, when he 
must perceive that whatever worship may be bestowed on idols, is actually 
intended for the true God ? (1245, 1246.) Could Adam have been jealous 
when there was no other man in existence to be jealous of? 

1322. In the Introduction the ends to be answered by religion were 
stated, (page 18.) Several of the foregoing pages have been designed to 
show that Scripture does not fulfil these objects, being almost silent as 
respects immortality, using doubtful language respecting the unity of the 
divine power. Moreover, Jehovah is described as wrathful, jealous, and 
vindictive; as sanctioning the massacre, spoliation, and extirpation of neigh- 
bouring nations.* The fruits of the religion of Moses were two sects, of 
whom one did not believe in a future state of rewards and punishments ; 
the other, although professing such a belief, (according to the barbarous 
idea of Josephus,) were not as moral as the unbelievers, (750, 1098.) More- 
over, as respects the New Testament, the precepts on which it laid the 
most stress, those against pecuniary cupidity and resistance of wrong, have 
been not only neglected, but acted upon inversely; so that rapacity and 
aggression have been the predominant features of the conduct of Christians, 
unworthily so called, toward each other, but especially toward those who 
have been of a different religious belief. In one trait, however, the words 
of Christ, already cited, have been fully carried out : " I come as a sword."f 

1323. It may be seen from the passages quoted, that prior to the pro- 



* " I will send my fear before thee, and will destroy all the people to whom thou shalt 
come, and I will make all thine enemies turn their backs unto thee. And I will send 
hornets before thee, which shall drive out the Hivite, the Canaanite, and the Hittito from 
before thee. I will not drive them out from before thee in one year; lest the land become 
desolate, and the beasts of the field multiply against thee. By little and little I will drive 
them out from before thee, until thou bo increased, and inherit the land. And I will set 
thy bounds from the Red Sea even unto the sea of the Philistines, and from the desert 
unto the river : for I will deliver the inhabitants of the land into your hand ; and thou 
Bhalt drive them out before thee." 

f "Think not that I am come to send peace on earth; I came not to send peace, but a 
sword. For I am come to set a man at variance against his father, and the daughter 
against her mother, and the daughter-in-law against her mother-in-law." " Suppose ye 
that I am come to give peace on earth ? I tell you, Nay ; but rather division : For from 
henceforth there shall be five in one house divided, three against two, and two against 
three. The father shall be divided against the son, and the son against the father; the 
mother against the daughter, and the daughter against the mother; the mother-in-law 
against her daughter-in-law, and the daughter-in-law against her mother-in-law." 



ON THE MORALS OF CHRISTIANS. 257 

nmlgation of Christian ity, people of various religious sects were willing to 
live in harmony • but that after its promulgation there was much discord, 
and that those who should have been especially influenced by Christianity 
(the priesthood) were the foremost in vice ! 

1324. It is conceived that either on the one side the evidence of Chris- 
tianity could not have gone home to the soul of those who so grossly vio- 
lated its monitions, or that the rewards held out by it had not been pre- 
sented under an aspect sufficiently inviting to counteract the fleeting allure- 
ments of this temporal world. It is conceived that Scripture is from 
beginning to end, from the Pentateuch to the G-ospel of John, too worldly, 
as first exhibited in the promise of lands to the Jews, and lastly of judge- 
ships to the apostles. The Old Testament, of necessity, can treat of nothing 
but worldliness, since there is throughout scarcely any reference to heaven -, 
and some of the Psalms would accord better with the curses of a devil, 
than with the prayers of a sincere Christian. The cix. Psalm contains 
this language : 

1325. "When he shall be judged, let him be condemned,- and let his prayer become sin. 
Let his days be few ; and let another take his office. Let his children be fatherless, and his 
wife a widow. Let his children be continually vagabonds, and beg : let them seek their 
bread also out of their desolate places. Let the extortioner catch all that he hath, and 
let the strangers spoil his labour. Let there be none to extend mercy unto him : neither 
let there be any to favour his fatherless children. Let his posterity be cut off; and in the 
generation following let their name be blotted out. Let the iniquity of his fathers be 
remembered with the Lord ; and let not the sin of his mother be blotted out. Let them 
be before the Lord continually, that he may cut off the memory of them from the earth. 
Because that he remembered not to show mercy, but persecuted the poor and needy man, 
that he might even slay the broken in heart. As he loved cursing, so let it come unto 
him : as he delighted not in blessing, so let it be far from him. As he clothed himself 
with cursing like as with his garment, so let it come into his bowels like water, and like 
oil unto his bones. Let it be unto him as the garment which covereth him, and for a gir- 
dle wherewith he is girded continually. Let this be the reward of mine adversaries from 
the Lord, and of them that speak evil against my soul." 

1326. Under these circumstances, wherefore should there be any alarm 
for the consequences of replacing belief in Scripture by belief in Spirit- 
ualism, if the evidence of this be, as we think, vastly more reliable, and the 
morality far more consistent with that followed in practice by great and 
good men of ancient and modern times. 

1327. Moreover, the basis of probation, upon which the morality of 
Scripture is built, is manifestly a castle in the air, since it involves this 
contradiction, that an omnipotent, omniscient, and prescient Deity, who 
can make his creatures what he wishes them to be, and must know what 
they are, has to resort to trial to learn that which he knows before the 
process is undertaken, as well as he can possibly after its accomplishment. 
This demonstration alone overturns the whole probationary superstructure 
existing in the minds of sectarians. 

1328. Meanwhile, the communications which I have submitted involve 
the idea of progression, and convey infinitely more knowledge of futurity 
than the Old and New Testaments taken together. 

17 



258 INFLUENCE OP SCRIPTURE 

People profess Christianity more from a desire to do right, than they do 
right in consequence of their professions. 

1329. I am aware how much it is a part of the existing system of edu- 
cation to imbue a confident faith in whatever tenets may be taught, and 
how little it is possible, in consequence, to have any arguments fairly con- 
sidered which bear against the educational impressions. It may be seen 
in the instance of the interesting lady to whom I owe the kind letter, (1163,) 
how much more anxious such persons are to teach than to listen. She 
had, as she supposed, listened to an exposition of my views, of which the 
foundation had already been described in a published letter, with an effort 
to compare the heaven and hell of Scripture with those of Spiritualism ; 
yet in all confidence of victory, this excellent creature brings me a letter 
written by one whom she considers to have a first-rate intellect, and who 
begins by assuming what I most emphatically deny, and of which the 
argument is just as good for Mohammedanism as for Christianity, provided 
the Koran be assumed as the word of Grod in lieu of the Bible, and Mo- 
hammed as the vicegerent of G-od instead of Christ. This may be consi- 
dered as the argument of an eminent Episcopalian in favour of the truth 
of Christianity, while in those cited from Hughes and Breckinridge we 
have the arguments of an eminent Romanist on one side, and an eminent 
Calvinist on the other. The one objects to the basis of "fallible" men 
as the rule of faith ; the other, to any inference derived from a gospel by 
"fallible" men. Breckinridge does not recollect that there is nothing 
more fallible than the traditions, compilations, and translations of fallible 
men, nor how skeptical all those who sustain the truth of Scripture on 
this evidence, are of any other evidence of the same kind which conflicts 
with Scripture. 

1330. If the reader will look at the letters of Amasa Holcomb and my 
replies, (690,) he will see an exemplification of the difficulty in which 
many were placed, who had no other evidence of a future state beside 
that afforded by Scripture. Let him apply to the human evidence of 
antiquity no less skepticism than is now applied to the human evidence 
of Spiritualists, and then estimate the weight of testimony in favour of the 
Scriptures. Let him fairly consider the internal evidence against Scrip- 
ture, as briefly sketched in this work or elsewhere, and then say whether 
he can conscientiously condemn Mr. Holcomb or myself for conscien- 
tiously disbelieving Scripture. 

1331. Let it be considered wliether belief in Christianity is not at the 
present time a consequence of morality, rather than its cause; whether it is 
not, with ninety-nine in an hundred, the consequence of early impressions, 
which have associated the Christian religion and morals inseparably on the 
conscience; without, however, inducing in any one of the individuals thus 
influenced any idea that the precepts of Christ are to be carried out in 






ON THE MORALS OF CHRISTIANS. 259 

practice. It would be manifestly preposterous to look for this where the 
clergy, who were the teachers, did not practically obey the precepts, but 
went ahead in the race of iniquity, whichever way the current might lead, 
and almost everywhere as desirous of wealth, and power, and worldly dis- 
tinction as other men. The imperfection of the evidence of scriptural 
truth, on which the belief in it rests, or that false moral sense derived from 
education, which makes the person affected just as tenacious of one creed 
as of another, whether it be Judaic, Christian, or Mohammedan, causes 
the faith thus arising to yield whenever the moral sense is impaired on 
which it rests. Not being supported by reason, as soon as the educational 
conscientiousness on which it was founded is blunted, any faith built upon 
it forms no barrier. The individual perceives that his opinions were not- 
formed by himself, but imparted, and would have been different, had he 
been born of different parents. Thus faith rests upon morality, not mo- 
rality upon faith; and when morality goes, faith ceases to be a barrier. 
But meanwhile those who abandon morality, find in their educational im- 
pressions one which is a salvo to them, however sinful. They find that 
Christ died for those who believe in his divinity or in his divine mission, 
and of course, that by closing their ears and eyes to all evidence or argu- 
ment impeaching Christianity, and continuing to cherish the early impres- 
sions made by their teachers, they may be redeemed from future punish- 
ment; whereas, as Dr. Berg alleged in his debate with Barker, U A sinner 
cannot he saved out of Christ." 

1332. But one consequence of this interested, bigoted belief is, that 
animosity which, it was foretold by Christ, would cause such horrible dis- 
cord, and would make his advent equivalent to a severing of all the 
dearest ties between relatives and friends, the superior and his subordi- 
nates. As at this time any idea of a religion would be scouted with indig- 
nation which should not make a future state of rewards and punishments 
the primary object, it is inconceivable to me wherefore the Old Testament 
should be an object of veneration to those whose thoughts are heavenward. 
How could there be any thing but worldliness where nothing but the things 
of the world were objects of desire — no heaven beyond. 

1333. From what has been urged, is it not manifest that, in the first 
place, it is of great importance that the evidence of a future state should 
be placed on a firmer footing than on recorded and translated traditions, 
or on the decretals of a most profligate priesthood ? "Would it not be one 
of the greatest imaginable blessings that those who have not the consola- 
tion of believing in immortality, should have that consolation, and those 
who already believe in a future state of existence, should have a better 
knowledge of that state, than that given by Josephus, sanctioned by Christ, 
even as collated by the pious and learned clergyman, Dr. Harbaugh? (750.) 

1334. If Christ had nothing but the vicinity of the fire prepared for the 
devil and his angels, agreeably to Josephus, and his story of Dives and 



260 INFLUENCE OF SCRIPTURE 

Lazarus, or imaginary worldly appointments, or lying in the grave till the 
last day, — if these are all the grounds that Christians have had to build 
upon as respects future happiness, is it to be wondered at that the priesthood 
of the Middle Ages, who best knew the defect of gospel evidence, how lit- 
tle they themselves were to be trusted, and how illusory was the promise 
made to the apostles of judgeships, (743,) should, of all others in society, 
be the least restrained by fear of future punishment ? 

It is a calumny against human nature to represent men as wilfully igno- 
rant of the true religion. 

1335. A prevalent calumny against human nature has been, that men 
remain wilfully reckless as respects religious truth; or that they remain in 
error designedly, and not because they mistake it for truth. But it is no- 
torious, that as respects the laws of man, those who make it their business 
to violate them take great care to make themselves acquainted with the 
laws which it is their object to break. None but an idiot would expect 
the law to be less severe in proportion as he should keep himself ignorant 
of its provisions. No banditti in the Russian empire would expect the 
less to go to Siberia because they should deny the reigning czar to be the 
sovereign. They would not expect to escape his power by enthroning a 
pretended czar, and paying him honour. Such conduct would be too ab- 
surd, even for fools to pursue ; yet it is upon such erroneous views that 
three thousand Israelites were surprised and assassinated for worshipping 
the golden calf; and that eminent clergymen do not consider it as blas- 
phemy against the paternal Grod, described by Seneca (1224) to represent 
him as sanctioning this horrible butchery.* 

1336. The truth is, the selfishness of the worst men makes it quite as 
much an object with them, as with good men, to know to what punish- 
ments they may become liable, or what advantages they will be entitled to 
hereafter. Self-interest makes every man anxious to know that which 
deeply affects his future existence. Is there any one who would not wish 
to learn whether his soul is to rot in the coffin with its fleshy integuments, 
or to have another and eternal existence, happy or wretched according to 
his deportment in this world ?"j~ 

* The fact that so many of tho Israelites, assisted and of course countenanced by Aaron, 
the brother of Moses, afterward made high-priest, were thus induced to worship an idol, 
shows that they were pious but ignorant. It has elsewhere been urged that any one that 
worships, means to worship right as much as a person who jpay* a debt means to pay tho 
right creditor. It argues against the sufficiency of the facts and reasoning by which 
Moses supported his pretensions to inspiration, that ho had to resort to his sword in order 
to prevent his people from wophipping idols. That they were sincere, must be evident 
from their relinquishing their golden trinkets for the purpose of furnishing materials for 
the calf. 

fit ns 1 1 i be admitted that Moses does not seem to have cared whether his soul perished 
or not, provided he could get enough territory on this side of tho grave, by pleading 



OX THE MORALS OF CHRISTIANS. 261 

1337. Those who really wish to serve the cause of true religion, and 
human welfare here and hereafter, should not expect that harsh words or 
measures will promote these objects. If, from want of due consideration, 
they uphold that which is repulsive to the human heart and understanding, 
and turn a deaf ear to facts and reasoning, which would produce a more 
beneficial issue, they will really be amenable to the blame which they so 
unjustly lavish upon those whom they calumniate as "Infidels," while 
they themselves are really infidels to their professed principles. The Bible 
itself made me an unbeliver in its authenticity, and makes unbelievers of 
many who read it attentively and fearlessly, after their reason is matured. 

1338. Nothing could serve the cause of true religion and true morality 
more than a belief in a future state of reward and punishment, without 
having that book made an appendage to the instruction. 

To appreciate the Jewish representation of the Deity, a reader should first 
form an idea of this planet and its inhabitantSj comparatively with the 
hundred millions of solar systems, and the inconceivable extent of the 
space which encompasses them, which fall icithin the domain of one 

common Deity. 

1339. In order to form an idea of the Deity, we must consider the ex- 
tent of the universe over which he rules, and the magnificence and multi- 
plicity of the bodies which it comprises. Alpha Centauri, a star of the 
Centaur, a constellation in the southern hemisphere, is the nearest of the 
fixed stars j it nevertheless is nearly twenty thousand million of miles from 
the earth. Light, flying at the rate of two hundred thousand miles in a 
second, to come from that star, would take three years and three months 
to reach the earth. 

1340. A star in the constellation of the Swan, known as "61 Cvgni," is 
another among the few whose distance is sufficiently small to allow it to 
be measured. This is nearly three times as far as Alpha Centauri; so that 
it would take light nine years to come from " 61 Cygni" to the earth. 
This star appears single to the naked eye, but, seen through a telescope, 
appears like two stars, which according to Mitchell, are six thousand 
millions of miles apart. 

1341. But the stars which enter into the nebula of Orion are so remote, 
that light, to come from one of them, would require ninety-two thousand 
years. Suppose an imaginary right line to be extended from a star in 
Orion so as to pass through the centre of this planet, and to reach a star 
on the other side as remote as that first mentioned; of course, the distance 

God's sanction, and the skilful use of the sword. He seems to have valued the favour of 
Jehovah only for worldly objects. Had it been otherwise, in lieu of so much stress being 
laid upon the "promised land," it had been more wisely rested on the hope of heaven. 
Had Moses obtained a knowledge of the spirit world, the Sadducces had not been mate- 
rialists, nor the Pharisees worldly-minded, corrupt hypocrites, as alleged by Chris 



262 INFLUENCE OF SCRIPTURE 

being doubled, it would require light twice the time to perceive it, or one 
hundred and eighty-four thousand years. Suppose a spherical space of 
which that line forms a diameter, or we may suppose a larger sphere, in- 
cluding all the nebula visible by the Rosse telescope. It is estimated that 
there are in all not less than one hundred millions of stars visible with the 
aid of that magnificent instrument, each of which is a sun with its planets ; 
so that we have reason to suppose that there are an hundred millions of 
solar systems. Some of the suns are, like Sirius, estimated to give sixty- 
three times as much light as our sun emits. Our planet is to Jupiter as 
one to twelve hundred; to Saturn, as one to one thousand; to the sun, 
as one to one million four hundred thousand. It is hardly to be seen by 
the naked eye from Jupiter, and would be invisible to any human eye 
situated upon any planet more remote than Jupiter. To the whole of the 
sidereal creation, it is as a globule of water in the ocean, and the inhabit- 
ants are as animalcules in that globule. 

1342. Having thus prepared his mind with a proper conception of the 
vastness of the attributes of the Deity, and the degree of the comparative 
importance of the human race in the divine mind, as it surveys the whole 
creation, let the reader take up the book of Genesis, and compare the im- 
pressions which that alleged word of God would convey with those which 
the preceding facts and considerations would induce. It may be expedient 
that the reader, while under the sublime impression of the majesty and 
magnificence of the Deity, as displayed in his works, should consider what 
evidence there is of any entity having the relation to him of a female; and 
if it be irrational to suppose a commensurate being of the other sex, let 
the reader consider how this Supreme Deity could have a son ? The ex- 
istence of a son requiring both a father and mother, it may be well to think 
how a male without a female god could have a son. He may take into 
view the opinions of Newton, that God cannot be presumed to have organs. 
Doubtless it will be perceived that this all-pervading, magnificent being 
cannot require eyes to see, ears to hear, a nose to smell, a tongue to speak, 
or a mouth to eat, legs with which to walk, or arms with which to strike. 
Of course he will not consider him as having a person made of those organs, 
as in the instance of his creature, man. He will agree with Newton, that 
it were absurd to ascribe even one person to God, and would be still more 
so to ascribe three persons. Again, if three persons be essential to God, 
he being eternal, the three persons must be eternal, and of course neither 
can bear the relation of a son to the other; nor can the coeval Holy Ghost 
proceed from two of the trio, forming the third person, who, by the pre- 
mises, existed he/ore he came into his subsequent existence, as alleged by 
the contradictory conclusion. If the individuals composing the Godhead 
have any distinct will or reason, the admission of the trinity amounts to 
polytheism ; and if they have not severally independent natures and rea- 
son, then the association of the idea of three persons is useless. Is it not 



OX THE MORALS OF CHRISTIANS. 263 

idolatrous thus to associate with the Deity effete masses of spiritual matter, 
under the name of persons, and worship the imaginary monster thus created 
as the true God? Still more, is it not monstrous to represent that those 
who cannot adore this imaginary idol, are wilfully incredulous ? 

1343. I have said that the account of the creation, given in the Penta- 
teuch, is inconsistent with geological facts. Much sophistry has been em- 
ployed to escape from this truth. Thus eminent geologists have striven to 
reconcile the alleged creation of the world in six days, to mean actually 
six eras, each of immense duration j yet Scripture representing that the 
day succeeding those so employed, should be kept holy as a Sabbath, and 
this being viewed in the Decalogue as a period of twenty-four hours, pre- 
cludes the assignment of any longer duration to each of the six days, ac- 
tually occupied by the Creator in performing his great work. 

1344. To enable the reader to judge how far the facts ascertained by 
geological investigation, can be reconciled with the scriptural account, I 
shall here quote them, as stated by Professor Hitchcock, in his work entitled 
" Religion of Geology," page 19. It should be known to the reader that 
this author is among those who assume the Bible to be the word of God 
upon the same grounds as the clergyman, (1182.) 

1345. " Under these circumstances, all that I can do, is to state defi- 
nitely what I apprehend to be the established principles of the science 
that have a bearing upon religious truth, and refer my hearers to standard 
works on the subject for the proof that they are true. If any will not 
take the trouble to examine the proofs, I trust they will have candour and 
impartiality enough not to deny my positions. 

1346. " The first important conclusion to which every careful observer 
will come is, that the rocks of all sorts which compose the present crust 
of the globe, so far as it has been explored, at least to the depth of several 
miles, appear to have been the result of second causes ; that is, they are 
now in a different state from that in which they were originally created. 

1347. " It is, indeed, a favourite idea with some, that all the rocks and 
their contents were created, just as we now meet them, in a moment of 
time j that the supposed remains of animals and plants, which many of 
them contain, and which occur in all states, from an animal or plant little 
changed, to a complete conversion into stone, were never real animals and 
plants, but only resemblances ; and that the marks of fusion and of the 
wearing of water, exhibited by the rocks, are not to be taken as evidences 
that they have undergone such processes, but only that it has pleased God 
to give them that appearance ; and that, in fact, it was as easy for God to 
create them just as they now are as in any other form. 

1348. "It is a presumption against such a supposition, that no men,. 
who have carefully examined rocks and organic remains, are its advocates . 
Not that they doubt the power of God to produce such effects, but they 
deny the probability that he has exerted it in this manner ; for through- 



264 INFLUENCE OF SCRIPTURE 

out nature, wherever they have an opportunity to witness her operations, 
they find that when substances appear to have undergone changes, by 
means of secondary agencies, they have in fact undergone them; and, 
therefore, the whole analogy of nature goes to prove that the rocks 
have experienced great changes since their deposition. If rocks are an 
exception to the rest of nature, — that is, if they are the effect of miracu- 
lous agency, — there is no proof of it; and to admit it without proof is to 
destroy all grounds of analogical reasoning in natural operations; in other 
words, it is to remove the entire basis of reasoning in physical science. 
Every reasonable man, therefore, who has examined rocks, will admit that 
they have undergone important changes since their original formation. 

1349. "In the second place, the same general laws appear to have 
always prevailed on the globe, and to have controlled the changes which 
have taken place upon and within it. We come to no spot, in the history 
of the rocks, in which a system different from that which now prevails 
appears to have existed. Great peculiarities in the structure of animals 
and plants do indeed occur, as well as changes on a scale of magnitude 
unknown at present ; but this was only a wise adaptation to peculiar cir- 
cumstances, and not an infringement of the general laws. 

1350. "In the third place, the geological changes which the earth has 
undergone, and is now undergoing, appear to have been the result of the 
same agencies — viz. heat and water. 

1351. "Fourthly. It is demonstrated that the present continents of 
the globe, with perhaps the exception of some of their highest mountains, 
have for a long period constituted^the bottom of the ocean, and have been 
subsequently either elevated into their present position, or the waters have 
been drained off from their surface. This is probably the most important 
principle in geology; and though regarded with much skepticism by many, 
it is as satisfactorily proved as any principle of physical science not resting 
on mathematical demonstration. 

1352. " Fifthly. The internal parts of the earth are found to possess a 
very high temperature; nor can it be doubted that at least oceans of melted 
matter exist beneath the crust, and perhaps even all the deep-seated inte- 
rior is in a state of fusion. 

1353. "Sixthly. The fossiliferous rocks, or such as contain animals and 
plants, are not less than six or seven miles in perpendicular thickness, and 
are composed of hundreds of alternating layers of different kinds, all of 
which appear to have been deposited, just as rocks are now forming, at the 
bottom of lakes and seas; and hence their deposition must have occupied 

.an immense period of time. Even if we admit that this deposition went 
■ on in particular places much faster than at present, a variety of facts for- 
bid the supposition that this was the general mode of their formation. 

1354. " Seventhly. The remains of animals and plants found in the 
•earth are not mingled confusedly together, but are found arranged, for the 



ON THE MORALS OF CHRISTIANS. 265 

most part, in as much order as the drawers of a well-regulated cabinet. 
In general, they appear to have lived and died on or near the spots where 
they are now found ; and as countless millions of these remains are often 
found piled together, so as to form almost entire mountains, the periods 
requisite for their formation must have been immensely long, as was 
taught in the preceding proposition. 

1355. " Eighthly. Still further confirmation of the same important 
principle is found in the well-established fact, that there have been upon 
the globe, previous to the existing races, not less than five distinct periods 
of organized existence; that is, five great groups of animals and plants, so 
completely independent that no species whatever is found in more than 
one of them, have lived and successively passed away before the creation 
of the races that now occupy the surface. Other standard writers make 
the number of these periods of existence as many as twelve. Comparative 
anatomy testifies that so unlike in structure were these different groups, 
that they could not have coexisted in the same climate and other external 
circumstances. 

1356. " Ninthly. In the earliest times in which animals and plants 
lived, the climate over the whole globe appears to have been as warm as, 
or even warmer than, it is now between the tropics. And the slow change 
from warmer to colder appears to have been the chief cause of the succes- 
sive destruction of the different races ; and new ones were created, better 
adapted to the altered condition of the globe ; and yet each group seems 
to have occupied the globe through a period of great length ; so that we 
have here another evidence of the vast cycles of duration that must have 
rolled away even since the earth became a habitable globe. 

1357. " Tenthly. There is no small reason to suppose that the globe 
underwent numerous changes previous to the time when animals were 
placed upon it ; that, in fact, the time was when the whole matter of the 
earth was in a melted state, and not improbably also even in a gaseous 
state. These points, indeed, are not as well established as the others that 
have been mentioned ; but, if admitted, they give to the globe an incal- 
culable antiquity. 

1358. " Eleventhly. It appears that the present condition of the earth's 
crust and surface was of comparatively recent commencement; otherwise 
the steep flanks of mountains would have ceased to crumble down, and 
wide oceans would have been filled with alluvial deposits. 

1359. "Twelfthly. Among the thirty thousand species of animals and 
plants found in the rocks,* very few living species have been detected j 
and even these few occur in the most recent rocks, while in the secondary 

"* Two or three years since Professor Brorm described twenty-six thousand six hundred 
and seventy-eight species; and, upon an average, one thousand species are discovered 
every year. M. Alcide D'Orbigny, in 1850, stated the number of mollusks and radiated 
animals alone at seventeen thousand nine hundred and forty-seven species." 



266 INFLUENCE OF SCRIPTURE 

group, not less than six miles thick, not a single species now on tlie globe 
has been discovered. Hence the present races did not exist till after those 
in the secondary rocks had died. No human remains have been found 
below those alluvial deposits which are now forming by rivers, lakes, and 
the ocean. Hence geology infers that man was one of the latest animals 
that was placed on the globe. 

1360. " Thirteenthly. The surface of the earth has undergone an enor- 
mous amount of erosion by the action of the ocean, the rivers, and the 
atmosphere. The ocean has worn away the solid rock, in some parts of 
the world, not less than ten thousand feet in depth, and rivers have cut 
channels through the hardest strata, hundreds of feet deep and several 
miles long ; both of which effects demand periods inconceivably long. 

1361. " Fourteenthly. At a comparatively recent date, northern and 
southern regions have been swept over and worn down by the joint action 
of ice and water, the force in general having been directed toward the 
equator. This is called the drift period. 

1362. " Fifteenthly. Since the drift period, the ocean has stood some 
thousands of feet above its present level in many countries. 

1363. " Sixteenthly. There is evidence, in regard to some parts of the 
world, that the continents are now experiencing slow vertical movements 
— some places sinking, and others rising. And hence a presumption is 
derived that, in early times, such changes may have been often repeated, 
and on a great scale. 

1364. " Seventeenthly. Every successive change of importance on the 
earth's surface appears to have been an improvement of its condition, 
adapting it to beings of a higher organization, and to man at last, the 
most perfect of all. 

1365. " Finally. The present races of animals and plants on the globe 
are for the most part disposed in groups, occupying particular districts, 
beyond whose limits the species peculiar to those provinces usually droop 
and die. The same is true, to some extent, as to the animals and plants 
found in the rocks ; though the much greater uniformity of climate that 
prevailed in early times permitted organized beings to take a much wider 
range than at present; so that the zoological and botanical districts were 
then probably much wider. But the general conclusion, in respect to 
living and extinct animals is, that there must have been several centres 
of creation, from which they emigrated as far as their natures would allow 
them to range. 

1366. "It would be easy to state more principles of geology of consi- 
derable importance; but I have now named the principal ones that bear 
upon the subject of religion. A brief statement of the leading truths of 
theology, whether natural or revealed, which these principles affect, and on 
which they cast light, will give an idea of the subjects which I propose to 
discuss in these lectures. 



OX THE MORALS OF CHRISTIANS. 267 

1367. "The first point relates to the age of the world. For while it 
has been the usual interpretation of the Mosaic account that the world 
was brought into existence nearly at the same time with man and the 
other existing animals, geology throws back its creation to a period indefi- 
nitely but immeasurably remote. The question is, not whether man has 
existed on the globe longer than the common interpretation of Genesis 
requires, — for here geology and the Bible speak the same language, — but 
whether the globe itself did not exist long before his creation ; that is, 
long before the six days' work, so definitely described in the Mosaic 
accouut ? In other words, is not this a case in which the discoveries of 
science enable us more accurately to understand the Scriptures ? 

136S. " The introduction of death into the world, and the specific cha- 
racter of that death described in Scripture as the consequence of sin, are 
the next points where geology touches the subject of religion. Here, too, 
the general interpretation of Scripture is at variance with the facts of 
geology, which distinctly testify to the occurrence of death among animals 
long before the existence of man. Shall geology here, also, be permitted 
to modify our exposition of the Bible ? 

1369. "The subject of deluges, and especially that of Xoah, will next 
claim our attention. For though it is now generally agreed that geology 
cannot detect traces of such a deluge as the Scriptures describe, yet upon 
some other bearings of that subject it does cast light ; and so remarkable 
is the history of opinions concerning the Xoachian deluge, that it could 
not on that account alone be properly passed in silence/' 7 

Out actions dependent, under God, cm organization, education, and the 
extent to which ice are tempted extraneousli/. 

1370. " Are not the hairs of your head all numbered ? — Which of you by 
taking thought can add one cubit to his stature V Luke xii. 7, 25. 

1371. May it not be consistently inquired; who, without God's assist- 
ance, can make his passions less ardent ? his counteracting reason or con- 
scientiousness more competent to restrain them ? Who, prior to his sub- 
lunary existence, had the option, whether he should be born a Jew, a 
Gentile, or a Christian j whether in the Koinan, Grecian, Episcopalian, or 
dissenting churches ; whether his progenitors should be Chinese, Hindoos, 
Europeans, negroes, or savages ? Who has, through his own previous 
choice, been brought up, on the one hand, by ignorant and vicious, or on 
the other, by virtuous and well-educated, parents ? Can any soul be alleged 
to be responsible for entering the body of an infant begotten by idolaters, 
and thus subjected to the curse of the commandment ? Or can a soul be 
deemed to have any merit because it came into the world as the progeny 
of parents orthodox in their own estimation, and happy in the belief that 
while myriads are to sutler to eternity in another world, for errors or crimes 
arising from causes beyond their control, a few are to be made eternally 



268 INFLUENCE OF SCRIPTURES. 

happy, notwithstanding their admitted sinfulness, by virtue of a bigoted 
confidence in the pre-eminent ability of their parents, their priests, or 
of themselves to learn tenets of which the great majority of mankind arc 
ignorant? Humility in profession is associated with a towering and over- 
bearing presumption in practice toward all who differ with them in creed : 
hence an effort to instruct others at the expense of millions spent in mis- 
sions, while they have no better evidence of the accuracy of their own 
knowledge than a fallible human conviction. 

1372. If two persons, A. and B., were organized exactly alike, educated 
precisely in the same way, and subjected to the same temptations or incen- 
tives, would they not act alike ? Would not their acting differently prove 
that they were not alike in all respects ? 

1373. It may be said that they are free agents, being endowed with free- 
will; but if they be perfectly alike and similarly situated, (agreeably to the 
premises,) their free-will must be perfectly similar; and if not, let it be 
allowed to be, through God's will, perfectly similar. Is it in their power 
to alter the nature of their will, any more than " the colour of their hair." 

1374. If any other being act differently from these, does it not follow 
that he is differently organized, educated, or situated from them; and that 
the diversity in one or all of these respects must be proportionable to the 
degree in which his actions and morals differ from those of A. and B. 

1375. But it may be inquired, where is the merit of virtue, or the de- 
merit of vice, if they be the consequences of causes over which we have 
no control ? The reply is, that virtue is an endowment due to the will of 
Deity, just as the difference between the different races of mankind and 
the various genera of animals, or between individuals of the same species, 
must be due to that volition. An analogous idea of the necessity of God's 
help to virtue is insisted upon by some of our most respectable and nume- 
rous Christian sects. It places virtue in man, so far as it may exist, upon 
the same basis as in God. It has always been held by all Christians that 
God can do no wrong; that vice is inconsistent with his nature. The 
more, then, a man is by nature and education incapable of being vicious, 
the greater his natural aptitude for virtue, the more he approaches its most 
perfect exemplification. 

137G. But how can the punishment of the wicked be justified under 
this view of their case? I answer, that it can only be justified in self- 
defence, for the reformation of the offender, or to prevent the repetition 
of injury where no other means can be employed, just as killing wild 
beasts, noxious insects, or our enemies in warfare is justified. 

1377. Punishment, unless with a view to prevention or reformation, 
seems to me diabolic. It seems irreconcilable with the injunction to return 
good for evil, that the Deity from whom it proceeds should return evil for 
evil, in excess ; that he should, for finite and transient sins, award eternal 
punishment. 



ON THE MORALS OF CHRISTIANS. 269 

1378. The inference that omniscience and omnipotence could create 
myriads of beings, foreseeing that they must be subjected to extreme misery 
for an unlimited time, is irreconcilable with all goodness and omniscience. 
But it may be demanded, does not the fear of future punishment make 
mankind more virtuous ? The man who avoids a felony solely through fear 
of future punishment is not the less wicked ; he is only a more prudent, or 
a more cowardly villain. That piety to God and philanthropy are virtues, 
is most evident; but then these incentives must be disinterested. If Abra- 
ham could believe that shedding his son's blood upon the altar would gra- 
tify the Deity, in order to make it a pious or virtuous act, it should have 
been unaccompanied by any expectation of benefit to himself. He must 
have had a conception of the Deity fully as bad as that of any heathen, 
to suppose that the sacrifice would be agreeable to him. 

1379. There is, moreover, much reason to infer that a man who could 
pass his wife as his sister, and send her to a palace in order to gain influ- 
ence with a king, did not lose sight of himself when he contemplated kill- 
ing his son to propitiate the King of kings. But no human testimony 
should induce us to credit such imputations against Jehovah. Nothing is 
more probable than that priests should invent this absurd fable, and nothing 
more improbable than that an omniscient God, who could read Abraham's 
inmost thoughts, should have found it necessary to ask such a barbarous 
sacrifice, in order to determine the extent and sincerity of that devotion 
of which he must have already known the precise limits. 

On Probation. 

1380. I have already made objections to the idea that we can be placed 
in this world for the purpose of probation. I will here make use of addi- 
tional arguments in support of those objections. Spiritualism assumes 
that we are placed here for progression. It has, in this aspect, a self-evi- 
dent ascendency over the scriptural doctrine. 

1381. A finite being has need to subject his works to trial, in order to 
learn whether they have the requisite perfection; but how can an omnipo- 
tent and omniscient Deity be under any necessity of trying his works ? In 
the first place, they must be precisely what he has designed ; in the next 
place, foreseeing the result of any experiment he may make, he has no 
motive for the trial. Thus, before placing Adam and Eve in Paradise, God 
must have known that Adam would be incompetent to resist his wife, his 
wife the serpent, and that the apple would be eaten. How useless then 
was the experiment ! How can it be reconciled with omniscience and 
omnipotence? The crime would not have taken place had God made 
woman less inquisitive; her husband strong enough morally to resist 
temptation and his wife's seductive influence; or had not the serpent or 
Satan, under the form of this reptile, been allowed to tempt Eve. And 
yet in consequence of that act, not only the soul of the first man, but that 



270 INFLUENCE OE SCRIPTURE 

of all his posterity, are considered by orthodoxy as having fallen, as being 
doomed to eternal punishment, unless by being morally regenerated, prin- 
cipally by a blind belief in the allegation of certain priests, who do not 
agree among themselves as to what we are to believe. 

1382. But what had souls unborn to do with the acts of Adam and 
Eve? Is it conceivable that the soul of the child is begotten by the 
souls of its parents, or to be inferred that it is a spiritual being, created by 
God for the body, which the progenitors beget in their corporeal capacity ? 
(See Seneca's opinion, 1230.) How could a dumb snake, belonging to the 
class of reptiles, very low comparatively in intellectual capacity, acquire 
power of speech and reason without a special miracle on the part of God, 
either directly or indirectly through Satan, acting with the cognizance of his 
divine master. This reptile, previously created without feet, because the 
devil merely assumed his form, is doomed as a 'punishment to crawl on 
his belly, in the only way in which he could move consistently with his 
organization, independently of the sentence ! ! ! Would it be any greater 
punishment to cause snakes to creep on their bellies than quadrupeds to 
go on their feet? Since none of the genera of serpents are endowed with 
reason or speech, how could they be responsible for the acts of an animal 
which, being endowed with those attributes, would not belong to their 
order ? It must have been a peculiar reptile, in the form of a snake, 
created for the special purpose of tempting Eve. If, with Milton, it be 
assumed that it was Satan, in the form of a serpent, who tempted her ? 
how could serpents be responsible for the crime ? 

World least moral when the Christian church had most sway. — Honour 
and mercantile credit more trusted than religion. — Virtue due more to 
the heart than to sectarianism. — Bigotry acts like an evil spirit. 

1383. It will be perceived, that when the church had the world most 
completely under its sway, there was the least morality; but as the arts 
and sciences grew up, in despite of religious intolerance, morality improved. 
Thus a system has been established, which while violating, more especially 
the most emphatic monitions of Christ, tends to enforce those rules of con- 
duct which are necessary to the welfare of society. But an auxiliary 
principle — honour — has come into operation, which often restrains those 
who are not influenced by religion, nor by pure morality. Honour, like 
the fear of hell, may make a man act more nobly, or more honestly, with- 
out improving his religious principles or his heart. Hence the sayin 
" Honour among thieves^ and likewise among unprincipled gamblers. 

1384. Mercantile honour, under the name of mercantile credit, is an- 
other important substitute for real heartfelt integrity. The ill conse- 
quences of a loss of worldly consideration, or of those advantages which 
result from the ability to borrow, or to postpone payment with consent of 
the creditor, is a motive for punctual payment, when a debt equally due, 



s» 



ON THE MORALS OF CHRISTIANS. 271 

in honesty, would be neglected. This goes much farther as an ele- 
ment of the prevailing morality in securing punctual payment, than 
religion. 

1385. That religion has actually very little to do with mercantile morals, 
must be evident, since it is never , on change, an object of inquiry. When 
men are about to trust large sums, they do not inquire how often the other 
party goes to church, nor to what church he goes. It has never been my 
lot to know any one whom I thought better for his religion. I have known 
many whom I thought better through native goodness of heart than they 
would have been if left to the influence of their bigoted opinions alone. 
I heard a clergyman, distinguished for his amiability and liberality in 
social intercourse, speak from the pulpit of infidelity as " the work of the 
devil." 

13S6. There are allegations of this kind made from the pulpit which to 
me appear to be absolutely calumnious, though those who make them do 
not conceive themselves to be calumniators. It is, in truth, their false reli- 
gion which speaks ; they are possessed as if by an evil spirit, yet the good- 
ness of their hearts prevents them from realizing any such calumnies in 
their personal intercourse with society. Dr. Berg said it was not he (Dr. 
Berg) that spoke when he used ill language to Barker, but the Bible. 
There is a want of Christian moderation in the language of Christ, and 
John the Baptist, and in some of the Psalms, which seems inconsistent with 
Christ's precepts. John, addressing the Pharisees as " vipers fleeing from 
the wrath to come," representing them as poisonous reptiles, and God as 
enraged against them. The language of Christ respecting some of the 
same sect, to which allusion has been made, is even more abusive. 

1387. But among the calumnies to which I have alluded, are those 
which represent the human heart as innately wicked, and only to be cor- 
rected by religious regeneration. All the souls created since Adam ate 
the apple, must be born anew, thus drawing a marked distinction between 
those who have gone through this second birth, and such as myself, who 
have not undergone this recuperative process. But what man of common 
sense draws a line between those who are thought to have been born over 
again, and those who have not? The great majority of those who call 
themselves Christians, do not put any more trust in one who has gone 
through this second birth, than in one who is not deemed to have been 
thus regenerated. 

Progress of Literature and Science in Arabia under the Mohammedan 
Pontiffs, called Caliphs. 

1388. While the science and literature of the Roman Empire sank 
under the influence of the Christian pontiff (pope) into ignorance, super- 
stition, and vice, the Arabians, under the iufluence of their Mohammedan 
pontiffs, (caliphs,) arose from barbarism to a comparatively superior state 



272 INFLUENCE OF SCRIPTURE, ETC. 

of intellectual acquirement, as the following quotation, from " Gibbon's 
Decline and Fall of the Roman Empire," will show : 

1389. "After their civil and domestic wars, the subjects of the Abbassides, awakening 
from this mental lethargy, found leisure and felt curiosity for the acquisition of profane 
science. This spirit was first encouraged by the Caliph Almansor, who, besides his know- 
ledge of the Mohammedan law, had applied himself with success to the study of astronomy, 
But when the sceptre devolved to Almamon, the seventh of the Abbassides, he completed 
the designs of his grandfather, and invited the muses from their ancient seats. His am- 
bassadors at Constantinople, his agents in Armenia, Syria, and Egypt, collected the vo- 
lumes of Grecian science : at his command they were translated by the most skilful inter- 
preters into the Arabic language; his subjects were exhorted assiduously to peruse these 
instructive writings ; and the successor of Mohammed assisted with pleasure and modesty 
at the assemblies and disputations of the learned. 'He was not ignorant/ says Abulpha- 
ragius, ' that they are the elect of God, his best and most useful servants, whose lives are 
devoted to the improvement of their rational faculties. The mean ambition of the Chi- 
nese or the Turk may glory in the industry of their hands, or the indulgence of their 
brutal appetites. Yet these dexterous artists must view, with hopeless emulation, the 
hexagons and pyramids of the cells of a bee-hive : these fortitudinous heroes are awed by 
the superior fierceness of the lions and tigers; and in their amorous enjoyments, they are 
much inferior to the vigour of the grossest and most sordid quadrupeds. The teachers 
of wisdom are the true luminaries and legislators of a world, which, without their aid, 
would again sink in ignorance and barbarism.' The zeal and curiosity of Almamon were 
imitated by succeeding princes of the line of Abbas: their rivals, the Fatimites of Africa 
and the Ommiades of Spain, were the patrons of the learned, as well as the commanders 
of the faithful : the same royal prerogative was claimed by their independent emirs of the 
provinces; and their emulation diffused the taste and the rewards of science from Samar- 
cand and Bochara to Fez and Cordova. The vizir of a sultan consecrated a sum of two 
hundred thousand pieces of gold to the foundation of a college at Bagdad, which he en- 
dowed with an annual revenue of fifteen thousand dinars. The fruits of instruction were 
communicated, perhaps at different times, to six thousand disciples of every degree, from 
the son of the noble tothat of the mechanic : a sufficient allowance was provided for the 
indigent scholars; and the merit or industry of the professors was repaid with adequate 
stipends. In every city the productions of Arabic literature were copied and collected by 
the curiosity of the studious and the vanity of the rich. A private doctor refused the in- 
vitation of the sultan of Bochara, because the carriage of his books would have required 
four hundred camels. Tho royal library of the Fatimites consisted of one hundred thousand 
manuscripts, elegantly transcribed and splendidly bound, which were lent, without jea- 
lousy or avarice, to the students of Cairo. Yet this collection must appear moderate, if 
we can believe that the Ommiades of Spain had formed a library of six hundred thousand 
volumes, forty-four of which were employed in the mere catalogue. Their capital, Cor- 
dova, with the adjacent towns of Malaga, Almeria, and Murcia, had given birth to more 
than three hundred writers, and above seventy public libraries were opened in the cities 
of the Andalusian kingdom. The age of Arabian learning continued about five hundred 
years, till tho great eruption of tho Moguls, and was coeval with the darkest and most 
slothful period of European annals ; but since the sun of science has arisen in the West, it 
should seem that the Oriental studies have languished and declined." 

1390. I here close my remarks upon the Influence of Scripture on the 
Morals of Christians. They have proceeded from a desire to promulgate 
what I deem to be truth, and to expose the errors by which I conceive it 
to be environed. It is inconsistent with my nature to state less tban the 
truth when treating on any subject. I shall be sorry for any pain which 
I may give to those whose hearts are so associated with their opinions, that 
whatever conflicts with the one is painful to the other; yet I wish any 
persons so wounded to reflect how little denunciation has been spared, not 
only as respects opinions, but as respects motives, where " infidels/* un- 
justly so called, have been held up to view. I have not assailed the mo- 
ttoes of any one; even as respects opinionSj I have withheld or modified 
sarcasms which, as I think, might have been justly employed, or used 
without modification. 



OF THE EXISTENCE OF SPIRITS. 273 



ADDITIONAL CORROBORATIVE EVIDENCE OF THE EXISTENCE OF 

SPIRITS. 

1391. Subsequently to the printing of the articles under the head of 
Corroborative Evidence, a pamphlet was received from which the subjoined 
pages are translated, by my friend, Dr. Geib. It serves to show the im- 
pression made by spirit manifestations in another part of Christendom, 
upon one who belongs to the church. 

The Opinions of MM. de Mirville and Gasparin, on Table Turning 
and Mediums, (considered in relation to theology and physics) ex- 
amined, by the Abbot Almignana, Doctor of the Canon Law, Theo- 
logian, &c. 

Introduction. 

1392. "Mesmerism, table turning, and mediumship being phenomena 
which, in my estimation, demand serious investigation before pronouncing 
judgment on them, as soon as this became known to me, as an ocular wit- 
ness, far from judging of them, ex abrvpto, as so many have done under 
the same circumstances, I confined myself to make numerous experiments, 
with the hope that they might in time furnish me with some very useful 
facts, in searching for the cause of these wonderful phenomena. 

1393. "Being in possession of some of these facts, I thought the present 
an opportune time for their publication, when two savans of the elite, 
such as the Marquis de Mirville and the Count de Gasparin, are engaged 
in a scientific contest on this subject. 

1394. " I consider the present moment the more opportune, that the 
facts furnished by my investigation, being at variance with certain leading 
points in the doctrines contained in the Pneumatology of M. de Mirville, 
and the Supernatural in General of M. de Gasparin, may induce those 
writers to give a new complexion to their doctrines, by taking counsel from 
my facts. These, shedding a new light on the triple phenomena, would 
powerfully aid in the solution of a problem which, up to the present time, 
does not appear to have been solved in a manner as clear and positive, as 
the interests of truth, science, and religion demand. Such has been and 
is now my belief, as well as that of many others whom I thought proper 
to consult before undertaking the task in which I have engaged. 

1395. "Simple as my language is, it will be seen to have issued from 
the pen of a man who boldly seeks the truth, and is not to be arrested in 
his course by any worldly interests. Persuaded that in view of my 
position, my readers will grant me the indulgence which in a similar case 
I could not refuse them, I will proceed to the main question without farther 
preliminaries. I divide my monograph into two parts; facts opposed to 
the Pneumatology of M. de Mirville, and the Supernatural in General of 
M. de Gasparin. 

18 



274 ADDITIONAL CORROBORATIVE EVIDENCE 



First Part. 

1396. "Table turning and mediumship are nothing more, in the opinion 
of M. de Mirville, than the work of the devil ! I give an abstract of his 
doctrine as found in his Pneurnatology. ' In the letter/ he says, ( which 
I had the honour to address to the Societe Mesmerisme of Paris on the 
non-intervention of the devil in therapeutic mesmerism, dated Sept. 20, 
1847, and published in numbers 54, 56, and 57 of the Journal of Magne- 
tism, I established the existence of the devil, with the attributes given him 
in the Scriptures, as well as the power he possesses, with divine permission, 
to act morally and physically on mankind, as set forth in the same holy 
books.' 

1397. "In view of what I have just said, I cannot be mistaken by M. de 
Mirville with respect to demonology. But while admitting the existence 
of a devil, and his power over man, I cannot agree with the opinion of M. 
de Mirville in his Pneurnatology, which admits the direct intervention of 
the devil in table turning and table talking, as well as in the powers of 
mediums; a view of the subject which I hold to be at variance with the 
teachings of the Catholic Church on the possessed, and the manner of de- 
liverance therefrom, the evil spirit, which I proceed to explain. 

1398. " It is an axiom as old as the world — in proportion as the cause 
is removed the effect ceases; sublata causa tollitur effectus. The truth 
of this maxim, in reference also to diabolical possessions, is found to be 
explicitly proved in the Holy Scriptures. A mute is presented to Christ 
to be cured : oblatus est ei mutus. The Divine Master, knowing that 
dumbness is caused by the devil, hastens to remove the cause, by chasing 
the evil spirit from the body of the possessed, which being done, the mute 
spoke in the midst of the people ravished with admiration. 'And he was 
casting out a devil, and it was dumb. And it came to pass when the devil 
was gone out, the dumb spake, and the people wondered/ St. Luke xi. 14. 

1399. " There was at Philippi, in Macedonia, a girl who, being possessed 
of the evil spirit, had the gift of divination to such an extent, that people 
came from all parts to consult her, much to the benefit of her masters. St. 
Paul having chased the demon from the body of the possessed, she lost 
the gift of divination ; which exasperating her masters, they dragged St. 
Paul before a magistrate like a malefactor. (Acts xv.) Admitting these 
principles, it follows that if the devil intervenes directly in tables and me- 
diums, as Christ drove him from the mute, and St. Paul from the girl of 
Philippi, then, a fortiori, should clairvoyants lose their lucidity, tables be 
made to stand still, and mediums be deprived the power of tracing a line 
however short J sublata causa tollitur effectus. The cause being removed, 
the effect must cease. 

1400. " Our next object is to refer to the means for removing the evil 
Hpiiit wherever found; and consulting the Catholic ritual affords us this 



OF THE EXISTENCE OF SPIRITS. 275 

knowledge. In fact, agreeably to these teachings, demons are driven off 
by the sacred names of God and Jesus, by prayer, the sign of the cross, 
by holy water, and exorcisms ; and these means being known, I am going 
to report the effect of these means on clairvoyant subjects, tables, and 
mediums. 

1403. " Having witnessed some extraordinary phenomena, and desiring 
to assure myself as to the presence of a diabolical agency in these mani- 
festations, as I had been persuaded to believe — profiting by the opportunity 
offered by some mediums magnetized by others, and not by myself — I was 
induced to pray to invoke the sacred names of God and Jesus, to make 
the sign of the cross on the subjects, and went so far as to sprinkle them 
with holy water, with the design of driving out the devil, should he have 
taken possession of them. However, as not one of these mediums lost, in 
my presence, the smallest part of their powers, I was led to infer that the 
devil had nothing to do with the phenomena. 

1404. " The following fact should attract the attention of all observers 
holding the orthodox faith : A youth of thirteen, put to sleep by his 
mother, at my house, gave proof of the greatest clairvoyance, even so far 
as to be in communion with supermundane beings. Alarmed, as I ac- 
knowledge I was, at what passed under my eyes, and suspecting, as I did, 
that the devil might be the agent of those phenomena, I took my crucifix, 
and presenting it to the clairvoyant, conjured him in the holy name of 
Jesus. But in place of repelling it, as T expected, he seized the cross in 
the most affectionate manner, and, smiling, pressed it to his lips ; as much 
to the edification of his mother as of myself. Should M. de Mirville 
desire the address of the parties, he can have it. 

1405. " The means thus employed by me to .discover if the evil spirit 
actuated mesmeric subjects, have been employed also by other persons 
with the same view, and with similar results. Should M. de Mirville 
desire to know some of these persons, I will be happy to facilitate the 
acquaintance. As to exorcism, it is known by the biography of the cele- 
brated clairvoyant Prudence, that although exorcised on several occasions, 
the exorcisms failed to deprive him, in the smallest degree, of his great 
clairvoyance. To the facts which I have just reported in support of the 
non-intervention of the devil, some new facts of another kind will be 
adjoined, which in some measure confirm the first. 

1406. " One of the models of sacred eloquence, the R. P. Lacordaire, 
speaking of mesmerism in 1846, far from qualifying it as satanical, as M. 
de Mirville has done, proclaimed from the pulpit of truth, in the church 
of Notre Dame of Paris, that this phenomenon belonged to the order of 
prophecy, and that it was a provision of the divinity to humble the pride 
of materialism. This language, descended from the summit of the sacred 
tribune, is known to have received the public approbation of Mgr. Affre, 
the centre of Catholicism of the diocese of Paris, who, addressing the 



276 ADDITIONAL CORROBORATIVE EVIDENCE 

faithful, said to them : t My brothers, it is God who speaks with the mouth 
of the illustrious Dominican/ 

1407. " A very pious female, abandoned by her medical adviser, being 
in a state of despair, was magnetized by one of her parents, and fell into 
the most complete trance. In one of her first sleeps, she said she saw a 
person who, according to the description she gave of him, appeared to be 
the clairvoyant's great-grandfather, deceased several years before the birth 
of his grand-daughter. The latter was cured by the advice received during 
her trance condition from the said great-grandfather. This fact appeared 
to me so grave in its nature, and so interesting to science and religion, 
that I thought proper to publish it in number nineteen of the Magnetisme 
Spiritualists, with an appeal to all those who, by their knowledge, might 
be able to explain this phenomenon. 

1408. "Among those to whom our appeal was made, figured the theo- 
logians, to whom, in speaking of the person who appeared to the clair- 
voyant, I said : ' Should this not be considered the devil, who, assuming a 
fantastic personation, took that of the great-grandfather of M. R., and 
appearing thus to him, cured him of a disease which he himself had 
originated V 

1409. " Some copies of the number of the journal in question were 
sent to the sovereign pontiff, through his apostolic nuncio at Paris, to Mgr. 
the archbishop of Paris, to the faculty of theology at Sorbonne, to RR. 
PP. Jesuits of the Rue des Posies, to R. P. Lacordaire, and to the Cal- 
vinistic Consistory of Paris, begging them to enlighten me on a fact of 
such grave importance. But to the present time, a period of three years, 
not one of these great personages has informed me that the phenomenon 
to which I invited their attention is the work of the devil, which proves 
that, in their opinion, the evil one is a stranger to this phenomenon ; for 
otherwise they would not have failed to answer my inquiry, if only from 
interest for religion, or through charity to myself. Should M. de Mirville 
desire to know the clairvoyant I refer to, he can be conducted to his 
domicile. 

1410. " Mgr. Sibour, on mesmerism, and La Grandeur, if interrogated, 
will tell you that the thoughts expressed by clairvoyants are only reflec- 
tions from their magnetizers, without saying a single word to you about 
the devil. Rut we have said enough on clairvoyants, and will pass to the 
tables. 

1411. "I have made a great many experiments in table-turning and 
table-talking with pious laymen and with ecclesiastics, men of prayer and 
serious habits, and even with a venerable bishop, and always in a very 
serious manner; desiring to know, for the sake of religion and our souls, 
if the devil is in reality the agent who conveys movement and language 
to the tables. Resides exorcism, w T e have employed all the means taught 
and prescribed in the Catholic Church to drive out the devil, and we have 



OF THE EXISTENCE OF SPIRITS. 277 

never obtained any results ; for neither prayer, nor the sacred names of 
God and Jesus, nor the sign of the cross made on the tables, nor the cru- 
cifix, nor the chapelet, (the beads,) nor the Gospels, nor the image of 
Christ placed on the tables, nor holy water, could stop their turnings, 
knockings, and replying to our questions. But far from it, and much to 
our astonishment, we have seen the table turn over before the image of 
Christ crucified. I will say no more. In the experiments made with the 
bishop just named, and the person with whom I was boarding, it was the 
venerable bishop himself that made the sign of the cross on a stand, with- 
out in the least retarding the motion of that small piece of furniture. 
Monseigneur then asked the stand if it loved the cross, and it replying in 
the affirmative, it was with surprise that Monseigneur saw the stand turn 
over before his croix pastorale, and speak to him in orthodox language of 
a future life. 

1412. "If, according to all the facts which I have just reported, it be 
necessary to reason agreeably to M. de Mirville, behold what that reasoning 
must be. The teachings of the Catholic ritual give to prayer, to the 
sacred names of God and Jesus, to the sign of the cross, to the holy water, 
and the exorcisms, the virtue of driving the devil (le demon) out of the 
possessed. Now, as neither prayer, the sacred names, the sign of the cross, 
&c. are able to drive the spirit out of mediums, nor out of tables, which, 
according to M. de Mirville, are also victims, then the Catholic Instructor, 
which assigns these means for removing evil spirits, must be in error. 
Then the Scripture, the SS. PP., and the Church, authorities on which the 
Catholic teachings are based on the subject of possessions, and the manner 
of delivering the possessed of the evil spirit, (les demons,) are in error.* 
And what true Catholic dare entertain this language ? It is then to avoid 
getting into so unfortunate a position, that I have thought proper to reject 
the opinion of M. de Mirville on the manifestations of spirits. I shall be 
told that if the prescribed means sometimes fail, it is from want of faith 
on the part of those who employ them. This is my reply to that objec- 
tion. The peasants do not possess a large quantity of faith, and, notwith- 
standing, Origen says the name of God, pronounced even by a peasant, 
chases the demons. — Origines contra celsum. 

1413. "There are a great many people, and among them figure some 
pious ecclesiastics and laymen, who quite frequently partake of the sacra- 
ment, who have experimented with me, who have prayed with me, have 



[* The use of the word " demons" in the text would seem to make it very uncertain that 
the Catholic school entertains the doctrine of an individual, personal devil. When used in 
the plural, as it often is, it cannot mean the devil, yet both singular ami plural, the word 
"demon" seems to convey the same idea. Scripture commentators make the word demon 
to signify a spirit, whether good or bad. But our author does not seem to have yet I 
very thoroughly grounded in the doctrine of the communion of angels with man : which 
will certainly bo found to be the only tangible doctrine. — Translator.] 



278 ADDITIONAL CORROBORATIVE EVIDENCE 

invoked with me the sacred names of God and Jesus, &c. ; is it then cre- 
dible that among these persons, not one should be found possessing a por- 
tion of faith equal to that of a peasant, which is able, according to Origen, 
to drive out the devil in the name of God ? I am unable to believe it. 
What ! the venerable bishop, who experimented with me during four years, 
had sacrificed himself in propagating the faith in distant lands, should he 
not have as much faith as a peasant, in order to be able to remove an evil 
spirit in the name of God ? This would be to insult the sacred labour of 
propagating the faith in the person of one of its most distinguished apostles. 

1414. " But this is not enough ; notice how St. John teaches us to know 
if a spirit is of God or not. i My well beloved, this is how to know that 
a spirit is of God : all spirits who confess that Jesus Christ has come in 
the flesh, are of God, and those who do not confess that he is come in the 
flesh, are not of God/ (1 John ix.) Instructed by St. John in the man- 
ner of knowing the spirits of God, to assure myself further on the nature 
of spirits or occult forces, exhibited in the movement and language of tables, 
I have used the method indicated by St. John. It was with this view that, 
my little table being in motion, I addressed to it the following questions : 
Do you confess that Jesus Christ is come in the flesh ? Yes, it replied. 
The same question, repeated several times, produced uniformly the same an- 
swer. Having this experiment alone at my house, I was desirous of seeing 
whether the same results would be obtained in company. With this de- 
sign I went to the houses of persons acquainted with these phenomena, 
and begged a gentleman, a medium, to place his hands with mine on a 
stand. The movement of the stand being felt, the same question was an- 
swered in the same manner. And after this experience can I conscienti- 
ously believe in the intervention of the devil in the turning and speaking 
of the tables, without regarding the testimony of St. John as erroneous; 
and should I regard it as such ? It is for M. de Mirville to answer. 

1415. " But I do not stop here. It is said in the ritual of Paris and 
others, in the chapter of the possessed, as follows : Signa encrgumenorum 
sunt. Ignota lingua liogni idque, maxima serie verhorum quse previdcri 
non potuerunt velita loquentem inteUigcre distantia, et ocidta patefacere 
et vires siqira etatis suae naturam ostenderc. Yery well, if demons, as 
the ritual says, speak all languages, even those unknown, after the great 
number of experiments which I have made, I am prepared to declare that 
tables do not speak all languages, even the known ones, nor do they under- 
stand them. Let some one who does not understand Greek, addressing a 
question to the table in French, request it to reply in Greek, and we will 
see if the table does it. Let a stranger give to an inquirer at the table a 
question in a language unknown to him, limiting himself to merely read- 
ing it, and we will see if the table respond; I defy all the tables in the 
world to do it. If M. de Mirville desires to make these experiments with 
me, I am entirely at his service. 



OP THE EXISTENCE OF SPIRITS. 279 

1416. " I have endeavoured to discover if tables have the faculty which, 
according to the ritual, is possessed by the devil (Jes demons') to penetrate 
the hidden and the future, and I have found in this direction more 
error than truth. As to the superior physical force which, according to 
the ritual, is possessed by the devil, (Jes demons,) there is not a single turn- 
ing table in the world, whose movement cannot be arrested or retarded by 
enveloping the hands of the experimenters in silk : which proves that the 
tables have not a power supra naturam, and that of course it could not be 
the devil who furnishes the momentum. But what gives more force to the 
reasons on which I rest, for not referring the motive-power to an evil 
spirit, is this : that having made them separately known to four prelates of 
the church of France, three of whom are conspicuous in the religious in- 
vestigation of these phenomena, begging a due examination and report if 
my opinion is in error, that I may retract and write against the tables, 
not one of these prelates has pronounced me wrong, nor in the least blamed 
my exposition of facts. And in case it may become necessary to establish 
this fact, I retain the letters of these prelates. Let us now pass to the 
consideration of the mediums.* 

1417. " Hearing that there were persons whose hands, without their 
will, were made to write some very extraordinary things, and that these 
persons were called ' mediums/ one day, in order to assure myself of the 
fact, I took a crayon in my hand, and placing it on paper, concentrated 
myself as much as possible. But a few minutes had passed, when I felt 
my hand controlled without my will, and saw it trace some lines, letters, 

[* Having reached this stage of our authors remarks, his translator begs leave to submit 
them to a transient review. It is evident that his investigations in the physical demon- 
strations, relating to spiritual philosophy, fall very short of the intelligence of the present 
time. He seems to be a total stranger to that flood of truth and love that has for years 
been pouring its blessings on the hearts and minds of tens of thousands of delighted and 
grateful recipients in the "Western hemisphere, and by the very means that appear to have 
been fully in his power of reaching that heavenly boon, but which were all exhausted to 
convince the world that the devil has nothing to do with it. 

This is certainly a point gained on Catholic ground, and had our friend supplied some 
argument equally conclusive for theologians of the opposing school, he would probably 
save them the sin of making out of the devil, by imputation, a veritable saint. 

The question will naturally arise with bis readers, If the power and intelligence do not 
emanate from the devil, from whom or what do they emanate? But on this subject, from 
some reason that can only be guessed at, our author, the abbot, is so far silent. The 
confirmed theory of spirit intercourse, when the vehicle is mechanical or automatic, makes 
the character and intelligence of the communication depend on the communicating spirit, 
subject to apparent irregularities. But our author, in his hurry perhaps to prove his fa- 
vourite postulate of excluding the devil, makes them depend on the one, as he says, who 
ilta the table." If he speaks Greek, theu the table talks Greek, and ditto for all 
other languages, &q. But certainly the marquis would corner him here. He says, also, 
that the motive power is intercepted by, a non-conductor, as silk round the hands. 
Although this may be true to some extent with feeble mediums, still the fact that tables 
often move without contact with any one, must nullify the abbot's theory, whatever it 
may be.] 



280 ADDITIONAL CORROBORATIVE EVIDENCE 

and words. This experiment being repeated often with the same success, 
I have therefore become a medium, though of a secondary degree. 

1418. " Desiring to know whether, in this phenomenon, there might not 
be some diabolical agency, in order to satisfy my mind on that subject, I 
asked of the occult power, or the spirit that controlled my hand, if it was 
the devil ; being answered in the negative, I requested to have proof o^ it. 
Scarcely were those words uttered, when my hand, moving with energy, 
drew a large cross. Seeing this, I put the same questions about J. C. 
that were put at my table, and the answers, being written, were the same; 
from which I concluded that the agency in the writing of mediums is the 
same as in moving the tables, which, in my opinion, is not that of the 
devil, as already said. However, in order to confirm my assurance of the 
non-intervention of the devil in the phenomena of mediums, I desired to 
add another experiment, which follows : 

1419. "As the devil speaks all languages, according to the ritual, even 
those unknown, to see whether the occult power or spirit which caused me 
to write possessed this satanic attribute, which, being so, would prove the 
intervention of the devil in the performance of mediums, I asked the 
invisible agent if it would cause the Lord's prayer to be written in several 
languages, and was answered in the affirmative. Yielding my hand with 
a pen to the motive power, the Pater was written in two ways, which the 
same power, also by writing, said was in Valaque and in Russian. Then 
requesting the same to be written in French, Spanish, Italian, and Latin, 
it was immediately done ; when requesting it to be written in English and 
German, was answered it could not be done. Why not? I inquired. 
Because you neither speak nor write those two languages, which is 
necessary. 

1420. "In what languages then, I asked, are you able to make me 
write ? In the languages which I spoke on earth, as the Yalaque and 
Russian, and those which you speak. The Pater, thus written, I had the 
honour to present it personally to Monseigneur the Archbishop of Paris, 
by his request. Having mentioned this, I was advised to request my spirit 
friend to write something in Yalaque, and have it submitted to some one 
acquainted with that language, in order to determine the fact of its being 
so; which proposal I willingly accepted. 

1421. " But, returned to my house, the idea occurred to me to make an 
experiment to control my familiar spirit myself. I wrote on a piece of 
paper a phrase in French, and took a separate copy of it on another piece 

• of paper. I read this phrase to my spirit, and requested him to render it 
in Valaque. The spirit, having made some lines, told me by writing that 
the translation was already made. I requested him to do the same with 
it in Spanish, Italian, and Latin, and it was done. Requesting him fur- 
ther to write the same in English, he replied it could not be done, as I 

»did not speak that language. Allowing a few minutes to pass, I took the 



OP THE EXISTENCE OF SPIRITS. 281 

copy of the phrase, and requested the spirit to do the same with it that he 
had done with the original. The spirit having caused me to write, as he 
professed, the same phrase in the same languages as he had caused me to 
write it in previously, I hastened to compare the two translations ; but 
what was my surprise when finding the Spanish, Italian, and Latin trans- 
lations of the copy like those of the original; I found the Valaque transla- 
tion of the original and that of the copy not at all alike ! 

1422. " Convinced, then, that my spirit did not understand the Valaque, 
which proved to me, according to the ritual, that it was not a devil, (un 
demon,) but that notwithstanding he had deceived me, I gave him a 
severe reprimand, treating him as an infamous cheat, and driving him 
from my presence. At this juncture, my hand was caused to tremble ex- 
cessively, which terminated by writing in large characters : ' I am the 
devil, and you are a bad preacher that seeks to find out the secrets of God !' 
Yery well, I said ; your proclamation in large letters that you are the 
devil, is no reason why I should believe it. The devil, according to the 
ritual, speaks all languages, and you do not speak the Valaque nor English, 
and therefore you are not the devil. If I am a bad preacher, that does 
not concern you. It is God who will judge me, and I submit to his holy 
will. Could I see you as I feel you, I would fix you well ; but as it is, I 
decline any further correspondence with you. 

1423. " Scarcely had I expressed these words, when my hand, being 
influenced, wrote as follows : c Pardon ! pardon ! I am not the devil. If 
I said so, it was to frighten you, because you continued to plague me with 
your questions ; but I see you are a man that fears nothing. You are not 
a bad preacher, but a great thinker. Continue then to experiment with 
me, and I will always tell you the truth ! 

1424. " Yery well, I pardon you, and request you to say, without deceiv- 
ing me, what languages you do speak ? ' I speak no other languages than 
those which you speak, and if I did otherwise, it was for amusement/ 
Then what are the languages which the spirits speak ? * Those of the 
communing person, and no others/* And this ended the meeting. 

1425. "Wishing still to test what had been said to me by my spirit, I 
went to the house of a writing medium, like myself, and begged him to 
try some experiments in writing. In the midst of our experiments, I 
wrote the following words on a small piece of paper in Spanish : Como te 
llamos ? and without making their signification known to the medium in 
French, requested him to read them to the spirit friend. This was done, 
but the spirit was silent. The medium, however, insisting on an answer, 
was impressed by the spirit to write the word mallieur, (misfortune.) The 



[* This is probably correct, when the medium writes impressionallyj but exactly the 
reverse is true when the writing is automatic, or mechanically controlled by the spirit— 
Translator.] 



282 ADDITIONAL CORROBORATIVE EVIDENCE 

reply not agreeing with the question, I told the medium to say to his spirit 
that he had badly replied. Then the spirit made the medium write as 
follows: 'If I have not complied with your request, it is because I do not 
understand that language.' 

1426. "As the medium did not understand what had been read to the 
spirit, which in French would mean, Comment vous appelez-vous? (What 
is your name ?) I perceived that if the spirit did not reply to the Spanish, 
it was because the medium neither spoke nor understood that tongue; 
which agreed with what my spirit had told me. Then I requested the 
medium to ask his spirit to make me write. On the affirmative response 
of the spirit, I took the pen, and addressing the same question to him : 
Como te llamos? he replied in Spanish — Benito. Answer me in French — 
Benoit. In Latin — Benedictus. 

1427. " This experiment confirming what my spirit had told me, that 
the spirits could produce only the language of those with whom they com- 
muned, was a new proof for me of the non-intervention of the devil ; see- 
ing, according to the ritual, that he is master of all languages, and that 
mediums only write those they understand, and have previously learnt.* 
If M. de Mirville desires to make some such experiments with me, it will 
afford me great pleasure to do so. 

1428. " Nbtabcne: What merits particular regard in the information 
received from my spirit friend as to the language used by spirits in com- 
muning with men is, that the same was said one hundred and five years 
since by the ecstatic Swedenborg. See No. 236 of his Treatise on Heaven 
and Hell, by Le Boys des Guays. 

1429. "This will suffice for the present for M. de Mirville. It remains 
for him to explain the facts we have reported, and to reconcile them with 
his Pneumatology : in expectation I proceed to notice the Supernatural 
in General of M. de Gasparin. 

Second Part. 

1430. "All the prodigies of the mesmeric subjects of clairvoyants, the 
sorcery, haunting spirits, apparitions, visions, &c, owe their origin, ac- 
cording to M. de Gasparin, to nervous excitement, fluidic action, and some- 

[* Our author soems to confound his dramatis personce : he first says it is the language 
of the communicant, and afterward the language of the medium which the spirit under- 
stands. But the simple theory is, according to the experience of the Western hemisphere, 
that what is communicated depends on the intelligence of the communicating agent, 
which is the spirit. That spirits, it is true, possess the clairvoyant faculty, and can read 
our thoughts, but those thoughts must ho clothed in a language they understand. — Trans- 
lator.] 

[I am under the impression that the power of the spirit to construe our thoughts, varies 
with the spirit and medium, and with the same medium under different conditions as to 
health and tranquillity of mind. No invariable rule can, in my opinion, be said to exist 
ae to the powers of spirits to learn our thoughts, wliclher wo speak one language or an- 
other. — Dit. Hare.] 



OF THE EXISTENCE OF SPIRITS. 283 

times are "hallucinations. As I do not design here to make a critical ana- 
lysis of M. de G-asparin's work, not considering myself capable, and leav- 
ing this honour to those who are in some scientific line, I design merely 
occupying myself with some facts which refer personally to me, and which 
appear to me to oppose some points in the doctrine of M, de Gasparin in 
his table-turning, or Supernatural in General, as already noticed in the 
introduction to the monograph, and I commence with the subject of 
ecstasy. 

1431. " Speaking of ecstatics, M. de Gasparin explains himself as fol- 
lows : 'As to their intellectual faculties, they are capable in those cases of 
prodigious development. The ecstatics declare themselves that they have 
two souls ; that a voice foreign to their own causes them to speak ; that 
they suddenly receive ideas entirely unknown to them, and terms of ex- 
pression entirely strange to them. It happens even that the peasant 
accustomed to patois, speaks French, and that illiterate men express them- 
selves in Latin. Now, have we something here that is supernatural? 
Certainly not; it is a physiological state, or often the treasures of reminis- 
cence, which the subject possessed, though in fact not aware of it. The 
peasant may have known how to speak French; she may not have known 
it, and still it may all have been engraved on the deep recesses of the 
memory, where nothing is ever really effaced. Exalted or sick, she finds 
herself in possession of the French language. A merchant, who has 
scarcely passed the first classes, and who never knew Latin, finds himself 
the possessor of the Latin language, and embarrasses his doctor, whom he 
addresses in that tongue/ 

1432. " According to this ecstatic theory of M. de Gasparin, it follows 
that the ideas expressed by the subjects, and which were unknown to 
them in their normal state, are nothing more than reminiscences. I admit, 
with M. de Gasparin, that reminiscence is only the return of the soul to 
the recollection of a thing or an idea, which, though engraven on the me- 
mory, was forgotten. This return, however, does not happen without some 
remarks, which, from the recollection of some ideas or incidents, conduct 
the mind to the recollection of what was forgotten. 

1433. "I am a medium : according to the received opinion, a medium is 
a waking magnetic subject. Now, every magnetic subject is in a degree 
ecstatic; therefore I, being a medium, am ecstatic. "Well, I being ecstatic, 
take a pencil, and concentrating myself in that state, request the occult 
power that moves my hand without my volition to cause it to write, if it 
is possible, something on the creation. The last word is scarcely pro- 
nounced when my hand proceeds to write, without interruption, something 
true or false, on the creation, which surprises mc. 

1134. "This interview terminates, and desiring to know if these ideas 
on the creation come from reminiscences, I seek to discover it' they could 
have been engraven on my memory, either from reading or hearing them 



284 ADDITIONAL CORROBORATIVE EVIDENCE 

related. With this view I commenced by reading religious and philosophic 
books that would be likely to discuss the question, but could find nothing 
like what I had written. I consulted the public libraries, and they con- 
tained nothing on the creation similar to what my hand had communicated. 
Not a professor, philosopher, naturalist, physiologist, theologian, or his- 
torian, with whom I had ever had any intercourse, could recollect any thing 
of the kind. 

1435. "After this, I reason as follows : having examined all the means 
by which what was written by my hand on the creation could have been 
impressed on my memory, nothing appears to warrant that belief; there- 
fore, these notions on the creation cannot be regarded as reminiscences. 

1436. "But it is not enough, we have said, that in reminiscence, are 
necessary, which, by the recollection of an object, idea, or notion, we are 
led to the further recollection of something forgotten. That this should 
take place, some time is required, however little it may be. However, in 
the case related, not a moment was required, and this breaks up the re- 
quired process, in order to respond to the theory of M. de Gasparin. 

1437. " Now, if these ideas on the creation are not reminiscences — if 
they do not emanate from the devil, who, agreeably to our author, is an 
entire stranger to these phenomena — if it is not the soul of a deceased 
person that controlled my hand, as M. de Gasparin, being a Protestant, 
does not believe in returning spirits nor in communion with the dead, 
who then caused to be written by my hand such strange things, without my 
knowledge or assistance ? And I beg M. de Gasparin to be so good as to 
explain this phenomenon, which appears to be in opposition with his theory 
on the prodigies of ecstatic subjects. Should M. de Gasparin desire to see 
what I have written, he can be gratified. But what will he say, when 
having requested my spirit to reply in writing on some subject familiar to 
my mind, he is unable to do it, or replies contrary to my thoughts and 
convictions? Can this be called reminiscence? I pass now to consider 
mesmerism. 

1438. " In speaking on this subject, the Supernatural of M. de Gasparin 
says, 'The clairvoyance of mesmerism appears in general to have only the 
character of an echo. Its wonders are those of reminiscence or perception 
of images and thoughts, which occupy the intelligence of the person with 
whom the clairvoyant is in rapport. This appears to be the balance-sheet 
of animal magnetism, and it has changed but little since its origin.' (Tome 
ii. page 311.) 

1439. "According to what M. de Gasparin has just told us, it follows, 
that when a clairyoyant tells us in his sleep that he sees the spirit of a 
deceased person, and gives us an exact description of his person, we are 
not to regard it as the deceased person that the clairvoyant sees, but his 
image impressed on the memory of that clairvoyant from acquaintance with 
the defunct when living, or in the memory of the consulting visitor in 






OF THE EXISTENCE OF SPIRITS. 285 

rapport ; so that the clairvoyant, in these apparitions of the dead, is go- 
verned only by reminiscence or the reflection of images or of thoughts. 
Now, having allowed M. de Gasparin to speak, I desire in my turn to 
speak also. 

1440. " In January, 1848, a work was published, entitled Les Arcanes de 
la Vie Future JRevelee : The Arcana of a Future Life Revealed. My atten- 
tion being attracted by the title of this work, it was procured, and proved 
to be nothing but a collection of the apparitions of deceased persons to 
clairvoyants. 

1441. "On so delicate a question, I thought it best to consult the 
Scriptures, to see whether the appearance of the dead to the living was 
admitted by the sacred volumes. I opened, then, the Bible, and the first 
passage that met my eye was the chap, xxvii. of the first book of Kings, 
where it said that Samuel had appeared to the witch of Endor, and that, 
by the intermediation of the latter, the prophet spoke to Samuel; an 
apparition on which were sketched those reported by M. Cahagnet in his 
Arcana. I saw afterward in the second book of Maccabees, the high- 
priest Onias and the prophet Jeremiah appearing to Judas Maccabeus. 
I see in St. Matthew, chap, xvii., the apparition of Moses and Elias to 
Peter, John, and James on the Tabor. Finally, I read, in chap, xxviii. 
of the said St. Matthew, that at the death of our Saviour Jesus Christ, 
many of the dead appeared to a great number of the inhabitants of 
Jerusalem. 

1442. " Convinced by the holy volume of the possibility, or rather of 
the reality, of the apparition of the dead to the living, I put to myself this 
question : Can these apparitions of the dead to the living which, according 
to the Bible, took place in former times, be permitted to occur at the pre- 
sent time ? In order to resolve that question, I desired again to consult 
the Bible, and found the Holy Spirit, in Ecclesiastes, holding the following- 
language : 'What has been, is luhat shall be ; and what has been done, is 
what shall be done again.' 

1443. " Then, I said to myself, the appearance of the dead to the living 
has taken place, according to the Bible; therefore, agreeably to the same 
sacred volume, what has existed at one time may exist at another. There- 
fore, there is no reason for rejecting the doctrine of communion of spirits, 
G-od willing, at the present time. 

1444. " But it is to be found out whether the apparitions reported in 
the Arcana were realities, or were only illusions, so called. The solution 
of this problem belongs to me. And with this view I found myself at the 
house of the author of the Arcana, where a very serious discussion took 
place between him and myself on his work, which ended with the appa- 
rition of my brother Joseph, the third one that figures iu the second 
volume of the Arcana. In fact, I called for the apparition of my late 
brother, and scarcely had a few minutes passed when the clairvoyant, 



286 ADDITIONAL CORROBORATIVE EVIDENCE 

Adile, told me she saw a gentleman, and by the description she gave of 
the stature, costume, character, the cause and place of the death of the 
person appearing, I could not avoid recognising in the said person that of 
my brother Joseph. 

1445. " This apparition had such an effect on me, as to keep me awake 
the whole night, seeking to explain the phenomenon. But becoming 
fatigued with researches, I thought, as a magnetizer, to be able to explain 
these apparitions by the same means as M. de G-asparin pretends to explain 
them at the present time. I said to myself that clairvoyants saw the 
image of things impressed on the memory of the persons with whom they 
were in rapport; the image of my late brother being engraved on my 
memory, it was enough for M. Cahagnet to put me, by an act of his will, 
in rapport with his clairvoyant, for the latter to have seen the image of my 
brother on the tablets of my memory. 

1446. " "With this impression, I wrote to M. Cahagnet, saying to him, 
that in spite of my assurance yesterday of the reality of the apparition of 
my brother, my knowledge of magnetism had caused me to-day to think 
otherwise, and that further evidence would be necessary to convince me of 
its reality. M. Cahagnet having complied, two spirits were evoked j one 
of my aforesaid brother Joseph, and the other of Antoinette Carre, the 
sister of my domestic ; apparitions reported in the second volume of the 
Arcana, and the description given by the clairvoyant could not have been 
more correct. But as I still entertained the idea that these images could 
not be traced by the clairvoyant in my mind, this meeting produced no 
results. Curious, however, to know whether other clairvoyants possessed 
the same faculty as the clairvoyant of M. Cahagnet in regard to these ap- 
paritions, in the sense I understand them, I begged M. Lecocq, clock- 
maker of the navy, living at Argenteuil, to try some experiments with his 
sister, a very lucid clairvoyant. 

1447. " Five apparitions appeared, of whom three were unknown to 
him or his clairvoyant, knowing only their names ; and their identity was 
determined by the assistance of other persons present who had known 
them, as reported from two sources, the letter written me by M. Lecocq, 
which M. de Gasparin can see, and the report made by the former to M. 
Cahagnet, which was published in the second volume of the Arcana, page 
244. In view of this fact, and others of the same nature come to my 
knowledge, my opinion as to the derivation of appearances and thoughts 
from the mind of communicants through the clairvoyant begins to be mo- 
dified. However, to be entirely convinced of the reality of these appari- 
tions, I should require similar facts to be presented to my own eyes. 

1448. "Animated by these sentiments, I requested a person in whom 
I reposed entire confidence, to give me the name of a defunct, entirely 
unknown to me, and that of Joseph Moral was given. The young clair- 
voyant of thirteen years, whom I named at the beginning of this mono- 



- rnfi existence of spirits. 

graph, being one day put to sleep by his mother at my house, I used the 
oppor: sst the subject to invoke the spirit of Joseph Moral. 

Scarcely had two minutes elapsed, when the young clairvoyant announced 
the presence of a person, whom she described. Having never seen the 
al, and therefore not able to say any thing about him, I 
writing down a faithful account of him as given by the 
clairvoyant. 

1449. " The meeting ended, I sought the person who had furnished the 
name, and reading the description, and much surprised to find it correct, 
me, 'How, sir, were you able to give such an exact description 
of M. Joseph Moral, whom you never knew and have never seen V 

14c" . ■■ rhia fact was for me a positive conviction that clairvoyants, in 
their communion with the dead, do not simply see the image of the 
deceased in the memory of the consulting party, but that they see the 

a the witch of Endor saw the soul of 

Saniu. ling to our creed, called the Holy Spirit of the Ecclesiastic. 

should M. de Gasparin desire to know the person who gave me the 

name :: M. 7:-eph Moral, it will give me pleasure to wait on him to her 

I 

1451. u Here is another fact like the preceding, but still more interest- 
ing. M rrio, of Alicant, in Spain, a cavalier of Malta, gave to my 

brother Joseph, of whom I have already spoken, fifteen thousand francs, to 
. -jaong the poor; for which sum my brother aforesaid gave 
a receipt to the benevolent donor. At the death of 31. de Sarrio, his bro- 
ther, the Marquis of Algolfa, becoming his heir, found this receipt among 
the papers of the deceased. At the death of my brother, the Marquis 
desiring to know if all the amount had been disbursed, addressed my 
who became his heir, on the subject. But my sister, being unac- 
quainted with his affairs, not having lived with him, submitted to the 
marquir the schedule of the deceased; which, showing only the distribu- 
tion of half the amount, the other half was claimed by the marquis, and 
finally made the subject of a lawsuit. 

My sister, much aggrieved, made me a party to her troubles, in 

^i-ant. Discomforted by what had happened to my sister, I 

I my young clairvoyant and demanded the presence of my brother, 

who, as she had said, had several times been with her. He was reported 

i ;>ned him in relation to the money received from M. de 

d him in regard to the reversion of the said balance, and 

the pain he had caused my sister. 

My brother, astounded at my langu _ , t :. that he owed noth- 
ing and • to the amount referred to, he had given it to Father 
ing, to be distributed to the poor; to prove which it would be 
saary to call Father Mario. Scarcely had my brother said this, when 
the clairvoyant s iwa man with my brother, and from the deserip- 



288 ADDITIONAL CORROBORATIVE EVIDENCE 

tion she gave of him, I thought I recognised a Capuchin friar ; who. inter- 
rogated by my brother, confirmed what he had said. 

1454. " Having never heard the name of Father Mario, as I had left 
Alicant thirty years before, I requested some particulars of his country 
and family, and was told he belonged to St. Vincent du Respect, one league 
from Alicant, &c, and I put the following questions to my sister, by letter: 
Was your brother Joseph visited in his sickness by a priest named Father 
Mario, having a sister at St. Vincent du Respect ? and do you know if 
this Father Mario is dead ? Following is the answer : 

1455. "'As to Father Mario, he left this country several years since, 
and it is not known if he is in France or America. He did not visit our 
brother in his last sickness, because he had left some years before. He 
has two sisters, one was in Algeria, and the other went with him/ The 
letters written by me to my sister on this subject, and her replies, with 
other details, were published in the third volume of the Arcana. The 
originals are at the disposal of M. de Gasparin, and I would desire to ask 
that gentleman one question : Whether the apparition of Father Mario, as 
established by the letters of my sister, confirming the existence of Father 
Mario, is not a positive fact, and not an hallucination ? Whether, as this 
monk had never been seen nor known by me, his image could possibly 
have been perceived by the clairvoyant through any impression made 
upon my mind ? Of course, it could not have been the devil who per- 
sonated Father Mario, if M. de Gasparin correctly repudiates the inter- 
vention of Satan in spiritual manifestations. 

1456. " Can M. de Gasparin explain to me the appearance of Father 
Mario consistently with his Psychological hypothesis in General. These 
are the facts which I have at present to oppose to the Psychological Ra- 
tionale of M. de Gasparin. At a future time I shall be prepared to say 
more to him as well as to M. de Mirville, both on mesmerism and table- 
turning, as well as in regard to mediums. 

1457. "If the marquis and count do not respond to my call, their 
silence will do great injury to the cause of truth, science, and religion. It 
is, then, in order not to act against interests so sacred, that I take pleasure 
in hoping that these gentlemen will comply with my wishes." 

Mechanical Movements without Contact. By Mr. Isaac Rhen, President 
of the Ilarmonial Society of Philadelphia.* 

1458. Among the most distinguished and eloquent advocates of Spi- 
ritualism in Philadelphia, is Mr. Isaac Rehn, President of the Ilarmo- 
nial Society. It is said that a good countenance is a constant letter of 



* This communication, as 'well as those immediately preceding and following it, would 
have been inserted under the head of Corroborative Evidence,, page 55, &c, had they been 
received in time. 



OF THE EXISTENCE OF SPIRITS. 289 

recommendation. The truth of this adage is conspicuously realized in the 
instance of this sensible and agreeable spiritualist. There is an air of good 
feeling and sincerity in Mr. Rehn's tones and expression, which would 
cause him to be viewed as a reliable witness before any honest and intelli- 
gent jury. 

1459. The fact of mechanical movements being induced without mus- 
cular contact, direct or indirect, is one of the phenomena which scarcely 
any one will believe without intuitive proof. It will be seen that on the 
third of February, 1854, after I had been engaged in the investigation of 
spiritual manifestations for. more than two months, I was still so incredu- 
lous as to employ this language to Mr. Holcomb : " You believe fully that 
tables move without contact, because you have seen them thus moved ; I 
am skeptical, because I have not seen them move without human contact, 
although I have been at several circles." 

1460. But one of the forms of this phenomenon, which has excited the 
most wonder and incredulity, is that of the carrying of Mr. Henry Gordon, 
a medium, through the air without the contact of any mundane body. Mr. 
Eehn having been among the witnesses of this fact, I requested him to give 
me a statement of it, as well as of others of a similar kind. Subjoined is 
a letter, written in consequence of my request : 

Philadelphia, August 1, 1855. 
Professor Robert Hare: 

1461. Dear Sir: In obedience to your invitation, I will proceed to 
make a brief statement of the more prominent facts supporting the hypo- 
thesis, that the spirits of those who once dwelt with us do still hold inter- 
course with mortals. 

1462. During the early part of the year 1850, some friends of mine, in 
whom I had full confidence, stated to me the result of several intercommu- 
nions had with these mysterious agents, by which I was led to a determina- 
tion to test the matter for myself; and, accordingly, on the fifth- day of July, 
in company with a friend, I visited New York, that being the only acces- 
sible point known to us at which to gain the object of our visit. The Fox 
family, consisting of Mrs. Fox, Mrs. Fish, (afterward Mrs. Brown,) Catha- 
rine and Margaret Fox were then at Barnum's Hotel, giving to the public 
opportunities to test the reality or imposture of the so-called spiritual 
phenomena. We called at the rooms of the family, and obtained a sitting 
during the afternoon of the same day. A dozen or more persons were 
present at the sitting, the result of which was the conviction that the 
sounds were not a deception on the part of the mediums, but the result of 
some occult force and intelligence, independent of the ladies themselves. 

1463. Without entering into any detail of the incidents of the visit 
above referred to, or speculations upon the general subject under con- 
sideration, I propose to cite incidents in my own experience, which go to 
establish the truth of spiritual intercourse. 

19 



290 ADDITIONAL CORROBORATIVE EVIDENCE 

1464. Shortly after the commencement of the sounds in the first circle 
instituted in this city, and of which I was, from the first, a member, de- 
monstrations in the form of movements of tables, chairs, and other articles 
commenced. Many times they were very violent, but in most instances it was 
necessary that the hands of the company, and especially those of the medium, 
should be upon the table. During the session of a circle, however, held in 
the afternoon — and of course in daylight — these movements became unusally 
violent. Two card-tables, around which the company sat, having been 
drawn to the centre of the floor, were thrown backward and forward with 
great force. After moving thus for some minutes, one of the tables started 
toward some two or three of the company, and pressed heavily against 
them, causing them to recede until they had reached the wall ; the table 
would then retreat to the centre of the floor, and, as it were, charge some 
two or three more, whom in like manner it would press back. Thus it 
continued retreating and attacking, until the entire company were seated 
around at the sides of the room. 

1465. Having thus cleared the floor in the central part of the room, the 
table rose deliberately at the side next to myself, and so continued until it 
had turned some distance beyond the point of equilibrium, with the evi- 
dent design of performing a revolution. 

1466. These and other manifestations were at the time so wonderful 
and strange to that part of the company present which had never before 
met in a circle, as to cause great terror. One lady became so much alarmed 
during the performance of the spirits with the table as above described, 
that she screamed aloud, which interfering with the requisite conditions 
for success, the table fell heavily upon the floor, breaking off the top. 

1467. During the rising of the table on the side toward myself, I 
reached my hand and pressed upon it, with the view of seeing what force 
was employed in raising it. Upon removing my hand, it would spring up 
as if it were suspended from the ceiling by an elastic cord. 

1468. At the time this phenomenon was occurring, a friend of mine, 
Mr. J. A. Cutting, of Boston, Massachusetts, being seated by my side, 
found himself moved, as though some one had drawn the chair on which 
he was sitting. He then placed his feet upon the front round of the chair, 
so as to entirely insulate himself from the floor, and while in this position 
he was raised from the floor, chair and all. This gentleman was quite 
large and stout, weighing, I should think, not less than one hundred and 
seventy pounds. 

1469. I would here state particularly and emphatically, that at the time 
of these most violent movements of the table, no hands were upon them, 
nor was there any physical contact with the objects moved. 

1470. At the same session, a tumbler and pitcher being upon a wash- 
stand in a corner of the room, some five feet distant from any person pre- 
sent, suddenly a crash was heard in the direction in which those articles 



OF THE EXISTENCE OF SPIRITS. 291 

were situated. Upon examination, the tumbler was found to be broken 
into several hundred pieces, and what is still more strange, the pieces were 
not scattered around, but occupied a spot which did not exceed eight or 
ten inches in diameter ! It seemed as if the tumbler had collapsed; even 
the bottom, thick as it was, was broken into many pieces. These facts oc- 
curred at the house of Mr. George D. Henck, dentist, in Arch street, who, 
with the other persons present on that occasion, will at any time corro- 
borate these statements. 

1671. On another occasion, at the house of Mr. J. Thompson, of this 
city, during a sitting, I requested, among other things, that the spirits 
would move the table without physical contact. Mrs. Thompson, Mrs. 

R , and myself, the only persons in the room, drew back from the 

table, and it was then moved some six or eight inches. In addition to 
this, it moved from various points, and objects were retained on the table, 
when under ordinary circumstances, from the inclination of the table, 
they must have fallen off. 

1172. At a sitting at my own residence, some two years since, some 
very strange phenomena occurred. At the close of the session, a young 
man, of slender frame and constitution, (Mr. H. C. Gordon,) had his hand 
thrown violently upon the centre of a large dining-table, weighing not less 
than eighty or ninety pounds. Some of the company were requested to 
raise Mr. Gordon's hand from the table. This, after much effort, was ac- 
complished, and, strange to relate, the table accompanied the hand until it 
was entirely isolated from the floor. This was a result which I would have 
doubted, had it not come under my own personal observation. 

1173. About the same time, a company of persons, whose names, as far 
as I can recollect, I shall mention, were seated around two tables, joined 
together, in order to furnish room suflicient to seat the party. The house 
in which I then lived had two parlours, with folding doors. The two 
tables referred to occupied the entire length of the front parlour, leaving 
barely room enough for the chairs at the front end of the room ; the other 
end of the table extended quite to the folding doors, leaving, of course, no 
passage on either end. It so happened that I was seated at that end of 
the table projecting into the doorway. The medium, Mr. Gordon, was 
seated about midway of the tables, on the left, the other seats being occu- 
pied by the rest of the company. 

1471. After a variety of manifestations had occurred, the medium was 
raised from his seat by an invisible power, and, after some apparent resist- 
ance on his part, was carried through the doorway between the parlours, 
directly over my head, and his head being bumped along the ceiling, he 
passed to the farther end of the back room, in which there was no one 
beside himself. 

1175. Although all the individuals present had not equally good oppor- 
tunity of ascertaining the facts in this case, the room having been some- 



292 ADDITIONAL CORROBORATIVE EVIDENCE 

what darkened, still his transit over the end of the table at which I was 
seated, and the utter impossibility of the medium passing out in other 
way than over our heads, his continued conversation while thus sus- 
pended, and his position, as indicated by the sound, with other facts in 
the case, leave no reasonable doubt of the performance of the feat. 

1476. There were present on the occasion alluded to, the following per- 
sons, viz. : Aaron Comfort, Greorge D. Henck, Rebecca Thomas, Naomi 
Thomas, Marianne Thomas, Esther Henck, Mrs. Rehn, J. S. Mintzer, 
M. D., and many others. Respectfully, I. Rehn. 

1477. The truth of the elevation and carriage of this medium aloft, by 
invisible agency, from one part of a room to another, does not depend on 
the testimony of one set of observers; several other respectable eye- 
witnesses have alleged the occurrence of a similar manifestation in their 
presence. 

Communication from J. M. Kennedy, Esq. 

1478. One of our most zealous and eloquent spiritualists, is my friend, 
J. M. Kennedy. He has done me the favour, out of many striking mani- 
festations observed by him, to communicate two, which are among the 
most demonstrative of a physical power and mental intelligence, and which 
cannot be ascribed to mortal agency. That in which the magnetic needle 
was moved by his request, without physical contact, is, as I conceive, pre- 
eminently interesting. 

Philadelphia, August, 1855. 
"Professor Hare: 

1479. ''Sir : You ask me to state some facts I have witnessed, which 
tended to convince my mind that the varied phenomena, occurring among 
us, are truly ascribable to the direct action of disembodied spirits. I will 
state two matters, remarking, however, that I have had other and different 
forms of evidence equally satisfactory to me. 

1480. " About two years since, I was invited to meet a private circle 
to witness physical manifestations. I met them at the house of a near 
neighbour, whose lady is a medium. There were about ten persons pre- 
sent. The circle being seated, the movement of the table and tipping in 
answer to questions occurred. I now asked for a communication with 
myself, which was assented to. I then inquired if the spirits would move 
the table, despite of my power to hold it still, the company to withdraw 
from the table, excepting the medium and myself. The answer was, ' We 
will!' The company all arose, and removed their chairs; I stood up and 
took hold of the table, exercising my best judgment as to the use of my 
strength in the pending contest, The medium having placed her hand on 
the table, I promptly announced, l I am ready.' At once, the movement 
of tlio table commenced, despite of my efforts to prevent it, and having 
slightly pushed me backward, it began to draw me in the opposite direc- 



OF THE EXISTENCE OF SPIRITS. 293 

tion. It moved entirely across the room, dragging me along with it, my 
feet sliding on the carpet. I resisted the motion of the table with all the 
power I could command, and no visible being bat myself had any contact 
with it, excepting the medium, whose hand (not hands) was on the top of 
the table. 

1481. "I then said, 'If I sit on the table, will you throw me off?' 
Answer. Yes. I at once sat on it, and the medium placing her hand as 
before, I said, 'I am read?// and almost instantaneously the table was 
turned over on its side, of course, throwing me off. All this occurred at 
a private house ; the room was light enough to read small print, and there 
was entire freedom to search for trick, machinery, &c. There was to me 
evidence of an intelligent, invisible power, giving us the tests we sug- 
gested and asked for, to prove its presence and power. 

1482. " On another occasion, there were present, at the dwelling of 
another friend of mine, my friend and his lady, also a lad learning busi- 
ness with him, and myself, the apprentice lad being the medium. "We 
sat in the parlour in the afternoon, windows open, room well lighted. 

1483. " Among other manifestations which occurred was this : I placed 
on the centre of the large dining-table a glass tumbler, on which I placed 
a compass, the needle being one foot in length. On the periphery of the 
compass, the alphabet, as well as the various points, was painted, and at 
each letter there was a small metallic pin permanently fixed. After 
changing the compass freely, to see if the needle worked free and true, I 
left it so placed that the needle pointed due north, according to the points 
marked therefor. We then removed our chairs from the table some dis- 
tance, no one being in contact with it. My friend was on the east, his 
lady on the south, the medium on the west, and myself on the north side 
of the table. I then requested that the spirits would move the compass 
needle to such points as we might designate; and naming north, south, 
east, west, north-east, south-west, &c, perhaps, in all, nearly twenty dif- 
ferent points, I saw the needle promptly and quickly moved to each point, 
as and when designated by me, and there held steadily for a brief time ; and 
on each occasion, after having been thus held, I saw it fly back to the 
north point. I also requested that they (the spirits) would spell John by 
moving the needle to the letters, and I saw the needle promptly moved to 
the several letters required to spell the name, stopping at each, tipping 
and touching the small pin opposite the letter, and then immediately re- 
turning to its position due north. 

1484. u This manifestation I was compelled to regard as clearly proving 
the action of an invisible, intelligent power, present with us, and purport- 
ing to be a disembodied spirit once known among us as a man. There 
was here also perfect freedom to search for trick, machinery, &c. ; and all 
these suggested explanations occurred as clearly to my mind as to men 
generally, and were duly cared for by me; for I was then an investigator 



294 ADDITIONAL CORROBORATIVE EVIDENCE 

of the truth of spirit manifestations, and did not wish to be humbugged. 
These cases, however, are but a sample of the chain of testimony that has 
satisfied my mind fully on this question. John M. Kennedy/' 

Communication from Wm. West, Esq. 

1485. As respects the communication which follows, I have only to say 
that I consider the author as quite reliable, both as to his capacity to ob- 
serve accurately, and his disposition to exert that capacity faithfully. I 
believe him to have one of those minds which, like the scale-beam, allows 
every thing -pro or con to have its due weight. 

"Philadelphia, September 6, 1855. 
" Professor E. Hare : 

1486. "Dear Sir: At our last interview you wished a few facts from 
my experience. 

1487. " About three years since I lectured in this city against the 
spiritual agency of l the modern manifestations/ and advocated a nerve 
aura, obedient to the will. At that time I had the power to stop the 
physical movements. Subsequently, the agents in these phenomena re- 
fused to obey me. I have since been informed by the spirits, that they 
permitted me to control them for a time, in order ultimately to convince 
me b} T depriving me of said power. 

1488. " Having read your statement of the message transmitted by you, 
through your spirit sister, from Cape May, in July last, to this city, I 
have thought that an account of a similar despatch from myself, through 
my spirit wife, to a circle in this city, might be acceptable. 

1489. " On the evening of June 22, 1853, while sitting at the table at 
Mrs. Long's, (a writing medium, living at No. 9 Thompson St., New York), 
my deceased wife purported to be communicating with me. At that time 
I had been appointed, by the spirits, dictator to a circle, which convened 
every Wednesday evening at the residence of H. C. Gordon, 103 North 
Fifth St., Philadelphia. I inquired of my wife if she could convey a mes- 
sage to the circle then assembled in Philadelphia. She answered, 1 1 will 
try.' I then requested her to take my respects to the circle, and inform 
them that I was succeeding admirably in my investigation, and becoming 
stronger in the glorious truth of spirit intercommunion. In the course 
of seventeen minutes, the spirit again announced her presence, and in- 
formed us she had delivered the message. On the next Wednesday even- 
ing, I was present at the circle in Philadelphia, and was informed by all 
the members present that my communication had been duly received. 
Another spirit, I was informed, had been communicating, when an inter- 
ruption occurred, and my wife gave her name, and, in substance, the com- 
munication, through the hand of Mr. Gordon. 

1490. "There were present about twelve persons of high respectability, 



OP THE EXISTENCE OF SPIRITS. 295 

among whom were Mr. and Mrs. Howell, Mr. and Mrs. Laird, Mr. Aaron 
Comfort, Mr. William Knapp, &c. 

1491. "At Mrs. Long's there were three or four persons present, among 
them, I think, Mr. Ira Davis. 

1492. "lam not a medium, therefore the objection of medium sym- 
pathy is out of place. Yours, &c. W. West. 

" George St., 4th house west of Broad. " 

Room's Establishment. 

1493. Among the wonders of Spiritualism, none have excited so much 
astonishment as the manifestations which have occurred at the establish- 
ment of Mr. Koons, in Athens county, Ohio. The phenomena are so 
extraordinary, as to be difficult to be believed, even by Spiritualists; and 
yet there is far more evidence of their truth than of any of the miracles 
recorded in Scripture. In no instance has any of these been attested in 
due form by known spectators, and admitting that, in this respect, there 
is no deficiency, they were not of a nature to be repeated before a suc- 
cession of observers. Those at Koons's have been repeated, and are still 
being repeated. I first heard that there was such an establishment from 
my spirit brother, at least fifteen months ago. My spirit friends confirm 
the truth of the account received, and sanction the idea that there is some- 
thing in the locality which favours mediumship. I subjoin the narratives 
of several visitors to the establishment in question : 

Communication from Joseph Hazard, Usq. 

1494. Joseph Hazard, Esq., of Narragansett, R. I., is very well known 
in Philadelphia, as well as in the vicinity of his residence. Mr. Hazard 
accompanied me, in some of my investigating visits, to spiritual circles, 
and was present, as I have mentioned, (139,) on the occasion when I first 
saw a table move without contact. There is no doubt but that he is a 
truthful witness. If he has overrated what he heard or saw, it must be 
from the enthusiasm with which he was inspired. 

Athens Co., Ohio, May 4, 1855. 

1495. My Dear Sir: I have been here these three days, witnessing the 
wonderful spirit manifestations of which we have heard so much. Allow 
me to assure you that the published account of them is no more to the 
reality than shadow is to substance. No pen can describe, and if it could, 
I believe no mind could believe that had not witnessed them. The spirits 
talk audibly through a trumpet, not with good articulation, but as if the 
process were mechanical. On the accordeon, however, the language is 
exquisitely articulated, being some beautiful air or catch, according to the 
number of words ; the harmony being perfect, and every note forming a 
part or whole word. They frequently move overhead, next the ceiling,. 



296 ADDITIONAL CORROBORATIVE EVIDENCE 

with a rapidity of motion inconceivably astounding, blowing a trumpet 
with deafening blasts at times, or beating a tamborine or some other in- 
strument. 

1496. One of the exhibitions represents a spirit hand during this cir- 
cuit, beating a tamborine, there being a piece of sand-paper with phos- 
phorus on it, which they use for illuminating the hand. I saw them begin 
the work and complete it. The hand was small and delicate, and flew all 
over the room with something like the rapidity of light on a broken sur- 
face of water, frequently snapping the fingers, and stopping often near to 
myself and others, that we might see it to full advantage. 

1497. Another hand, which I could not see, touched me, but I took hold 
of it. It seemed as if covered with buckskin. 

1498. The spirits are now contriving a plan to exhibit in the light. They 
say that light destroys the conditions necessary by their present system, 
even that evolved by the phosphorus rendering the operation very dif- 
ficult. 

1499. It appears evident that spirits to be seen with material eyes are 
obliged to materialize themselves, or else spiritualize our vision ; and these 
things have been done repeatedly. 

1500. I have not yet seen them write. I have heard them talk and 
play on many instruments by the hour. There is a base and tenor drum 
on which they perform with such violence, that it is almost deafening at 
times, and the whole house resounds till it shakes throughout. Some of 
the music is seraphic, especially when they speak with the harmonicon, 
when it is more unearthly in its character than I should have been able to 
imagine. 

1501. The spirit houses are distinct buildings of one room, dark as 
Erebus, and rather lonesome places, in this wilderness. I have, neverthe- 
less, obtained permission to sleep on the floor each night in one : and dur- 
ing two of those nights I have been favoured with faint music on the 
drums. Last night, from the moment I extinguished the ilght, drumming- 
was continued throughout the night, accompanied by a few notes on the 
violin. 

1502. The spirit said last night, " I can't play a bit," but, nevertheless, 
he played some things delightfully. This was a new performer, who had 
sent word he would perform this night, and that he was a German. 

1503. One spirit attempted to sing through the trumpet, but could not 
make music; after each failure he would stop a minute, and then, very 
good-naturedly, say, " I will try again." This he did several times, when 
he added "What shall I do for you, if I can't sing?" He at length 
• took up an accordcon, and succeeded better on that; but I presume did 
,not suit himself, as he would exclaim every once in a while, " Oh, dear!" 
x very despondingly. 

1504. The effort the spirits make to manifest themselves is very great, 



OF THE EXISTENCE OF SPIRITS. 297 

evidently, and the amiability of their demeanour here is striking. How- 
ever, I cannot tell you but a small portion of what I have seen, but believ- 
ing you would be interested in this sketch, I have hastily made it, and 
hope you will excuse the rudeness of it. If I could not witness again 
what I have seen during the last seventy-two hours, I would not part with 
the consciousness of it for the whole State of Ohio. 

I am very sincerely your friend, 

Jos. P. Hazard. 

To Pkof. Robt. Hare, Pliilada. 



A VISIT TO THE SPIRITUALISTS OF OHIO. 

Letter from John Gage. — The Home of the Mediums and the Haunts of 
the Spirits. — What they did, said, and wrote. 

LOCALITY OF JONATHAN KOONS. — A HILLY LAND. 

1505. The house of Mr. Koons is in Milford, Athens county, Ohio, 
twenty-five miles south-west of McConnelsville, forty-two miles from Lan- 
caster, and sixty-seven miles from Columbus. 

1506. Persons going from the West can go to Lancaster, which is the 
nearest point by railroad, thence down the Hocking River by stage, which 
runs daily to Chauncey, thence on foot two miles to Koons. From the 
North persons would take the stage at Columbus, thence to Lancaster by 
the lines above described. From the East there are steamboats to McCon- 
nelsville, on the Muskingum, both from Zanesville and Marietta, but from 
these private carriages must be got; distance as above, twenty-five miles, 
but the miles bear no correspondence to the hours, for on every route they 
think they do well if they accomplish two and a half miles an hour. No 
man ever travelled over so hilly a country anywhere else, and when you 
finally get into Koons's vicinity, you find the essence of hills personified ; 
there is no such thing as a level spot large enough to put a house on. 

THE HOUSE OF THE SPIRITUALIST. — PRESENCE OF ELECTRICITY. 

1507. Koons's house is located on the south-east angle of a sharp ridge, 
some few rods below the edge of the ledge, and where, when the native 
trees occupied the ground, the lightning was wont to make frolic among 
them; and where it still likes to sport. The stove-pipe above the spirit 
room was burst off, and a number of times duriug the sitting of the 
mediums, the electric sparks were seen to play over the wires of the 
spirit table. 



298 ADDITIONAL CORROBORATIVE EVIDENCE 



THE ROOM WHERE THE SPIRITS MANIFEST THEIR POWER. 

1508. The spirit room is built of logs, as well as the house in which 
Mr. Koons resides ; it is situated at the end of his dwelling-house, and 
six feet from it. It is twelve by sixteen feet square, and seven feet high 
inside ; there is a tight floor, and the ceiling above is of rough boards, 
laid close edge to edge ; in the garret above, there is less than three feet 
clear room to the peak of the roof, and up here are stowed old shoes and 
other old trumpery. There is a door in the front, near the centre of the 
building, and a small window on each side of it, and one window in the 
back side ; the windows have each close shutters outside to exclude the 
light. Across the back end of the room are three rough board shelves. 
Two feet in front of these, stands the spirit table, three feet wide and six 
feet long. In front of this, and setting against it, is a common fall-leaf 
table, about three and a half feet square, which extends to within one foot 
of the stove j and across the back end of the room are two rough benches 
for spectators to sit upon, and the front one comes within one foot of the 
stove. Then, on each end of the table is room for three or four chairs, all 
of which fills the room so full that there is no room to get around. Mr. 
Koons's seat is at the left of the table, where he sits and plays the fiddle. 
Nahum, his son, sits on the left of the table ; he is a lad eighteen years 
old, and the principal medium; and his mother sits next to him. 

THE FURNITURE AND OCCUPANTS. 

1509. The spirit table has a frame or rack standing on it, and extended 
from one end to the other ; this rack sustains a tenor drum at one end and 
a brass drum at the other, attached to it by means of wires; there are 
wires also passing in various directions about the rack, and sustaining some 
small bells, some images of birds cut out of copper plate, &c. ; there are 
two fiddles, a guitar, banjo, accordeon, French harp, tin horn, tea bell, 
triangle, and tamborine, either hanging up or on the tables. The room 
will hold eighteen or twenty persons besides the mediums, and when filled, 
as it usually is, there is no room to pass around or between the people and 
the table or stove. 

1510. Some phosphorus is always placed on the table between wet 
sheets of paper, for the exhibition of the hand. 

THE MANIFESTATIONS COMMENCE. THE SPIRITS PLAY ON DRUMS, HARPS, 

FRENCH HORNS, ACCORDEONS, AND TAMBORINES. 

Koons's Room, June 19, 1855. 

1511. Between eight and nine o'clock, Mr. Koons and his son Nahum 
went into the room and closed the doors and shutters, for the purpose, they 
said, of inquiring of King, the presiding spirit, whether he would attend 
that evening, and what time he would commence; this they always do, 



OF THE EXISTENCE OF SPIRITS. 299 

and they were told to get ready in twenty minutes. "We went into the 
room. Mr. Koons took his seat with his fiddle and tuned it; I took my 
seat by his side, and my wife next to me, our chairs setting close to each 
other, and the chairs and benches in the room were all filled. The window- 
shutters and doors were now closed, and Mr. Koons put out the light, and 
immediately there came a startling blow upon the table that made the 
room jar, and almost brought me to my feet. " Well, King/' said Mr. 
Koons, " you are here/' and commenced playing a lively tune. As soon 
as Koons began to play the fiddle, the bass and tenor drums began to play 
with such power and energy as to frighten me ; the whole house was on a 
jar and vibrating in perfect time with the music; and I know no mortal 
hands had hold of the drumsticks, and for the time the thought was irre- 
sistible and constant that spirits controlled them. After two or three tunes 
on the drums, the tamborine was taken up and beat with such violence, 
that I expected every moment it would be dashed to pieces, at the same 
time it was making rapid circles in the room and dashing from one place 
to another, and occasionally thrust almost in my face, so that I was afraid 
it would hit me. Then the French harp would be played, and then the 
drums, harp, and accordeon altogether; then a strange kind of unearthly 
noise would sing in concert with the music. Interspersed between the 
tunes upon the harp was talking through the horn, the horn frequently 
passing through the room, over and around us at the same time. 

THE MANIFESTATIONS CONTINUE, AND THE HEAD SPIRIT VfRITES A 

COMMUNICATION. 

1512. At one time there was talking around the room, so as to disturb 
those that were anxious to hear every thing, when suddenly there came a 
shriek that was truly terrific; such a sound as Milton might suppose 
would be made by an imp of the infernal regions. The horn then said : 
" Keep silent." 

1513. Koons talked some time with the voice in the horn and harp; 
then asked him to write a communication for me. We then heard the 
rattling of paper, and the phosphorus began to show itself, was taken up 
in a hand, showed the hand. It then got a pencil, took some paper, and 
laid it on a table close before me, and wrote on it, making the same sound 
that a pencil always makes in rapid writing; then made some flourishes on 
the paper below the writing, threw down the pencil, handed the paper into 
my hand, and threw the phosphorus on the floor in front of Mr. Koons, 
who took it up and handed it to the hand again ; it then threw it in the 
corner of the room, and said, " Good-night," when Mr. Koons lighted a 
candle. I examined the paper that the hand had given me, and found it 
was my paper, which I had placed on the table, with a private mark on it. 
There were four lines written on it in a good legible hand, and following 
the ruled lines on the paper as follows : 



300 ADDITIONAL CORROBORATIVE EVIDENCE 

1514. " "Well, friend, we return our regards to you for the interest you 
have manifested in our presence and performance; we now take our 
leave. Farewell. King." 

At Koons's, Thursday, June 21. 

1515. We have much more of a performance than usual, and one highly 
satisfactory. Among other things, after they had finished playing a tune, 
Mr. Schenick, who sat next to me, and who plays the violin very well, 
said, " King, won't you hand me the other fiddle ?" It was taken up and 
handed to him over my head, thumbing the strings as it passed. " Yes," 
it said, "I will give you the fiddle; you do not want the bow, I suppose." 
"Oh, yes," said Schenick, "I want the bow, too." The horn said, "Can't 
you get along without it ?" Schenick answered, " I can't play very well 
with my fingers." Then the bow was handed to him, the horn named a 
tune, and both fiddles began to play, accompanied by the drums and the 
accordeon, and a number of voices sang, something like human voices. 

1516. Then the tamborine was played with much spirit, and passed 
rapidly around the room. At the same time it made stops in front of a 
person, touched them gently on the shoulder, head, or somewhere else, 
playing all the while ; then passed to another, and so on. It passed me, 
and dropped into my wife's lap. It then flew over Yan Sickle's head, 
made a great flourish, lit on it, and began to press down ; and Van says, 
" Bear down; I can hold you up." He then said there was the weight of 
a large man put on his head ; it also passed to a number of others, and 
pressed down on their heads. Mr. Koons then asked him to lay the tam- 
borine on my head, which it did immediately, bearing down, I should think, 
with a weight of twenty pounds : I raised up my hand and took hold of 
it, when it started up, and I held on as fast as I dared for fear of breaking 
the tamborine; it then passed around and came to my wife, and pressed 
gently against her head. This, she said, she mentally requested it to do, 
as she did not want it to bear down hard on her. 

1517. Mr. Koons then said, "King, it is very warm here; won't you 
take Mrs. Gage's fan and fan us V But before he had finished speaking, 
the tamborine began to fly around the room like lightning, breathing a strong 
current of wind, and fanning all in the house. Then the phosphorus was 
taken up and darted around the room like flakes of lightning, and a hand 
began to develop. We talked with the voice while this process was going 
on, and tried to urge our spirit friends to write a communication for us. 
When the hand was formed, it passed around the room and shook hands or 
touched the hands of many of us. It took hold of my hand, and then of 
my wife's. We both felt the shape of a hand distinctly. It then got some 
paper and a pencil, and laying the paper on the table, right in front of us, 
began to write with great rapidity; covered one side of the sheet; turned 
it over again, wrote five lines, signed it, filled the rest of the page with 



OF THE EXISTENCE OF SPIRITS. 301 

flourishes, folded it, and placed it in my wife's hand. It then flew around 
the room, darting from the table up to the ceiling, there making three or four 
distinct knocks, and darting down and up, repeating the knocks a number 
of times in succession j it then passed all around the room, stopping and 
showing the hand to all that wanted to see it. It then commenced dart- 
ing around the room again, and snapping its fingers as loud as a man could 
do. It then threw the phosphorus in the back corner of the room, said 
"Good night," and was gone. Mr. Koons then lighted the candle, and my 
wife read the paper which was given her by the spirit hand, as follows : 

THE SPIRIT'S LETTER. 

1518. To the Friends of this Circle: After various inquiries made at 
this circle, we deem it highly necessary to reply by stated reasons, why our 
presiding spirit declines to give the names of the spirits present during 
our performances at this room : 

1519. 1st. Let the inquirer conceive himself entering a congregated 
promiscuous assembly of persons, who are all anxiously awaiting his ap- 
proach under the discharge of some important and general mission, in be- 
half of those in attendance. On entering the assembly, he looks around 
upon his anxious inquirers, and sees them attended with their respective 
safeguards, such as he never saw before. In the discharge of his official 
duty, however, he is necessitated to exclude himself from the direct view 
and intercourse of the safeguards, so as to be brought into a nearer rela- 
tion to the corresponding parties. The interlocution accordingly takes 
place, when each one in turn begins to interrogate the speaker in his ex- 
cluded position, on subjects relating to their excluded guard, of which the 
speaker knows but little or nothing, except the cognition of their presence 
on his arrival ; and in order to acquaint himself with the circumstances 
and matters inquired after, so as to answer correctly, the speaker has to 
disencumber himself at every inquiry, and not only so, but would also fail 
to perform his devolved duty by submitting himself to the scrutiny and 
criticism of the corresponding parties. Which, then, of the two require- 
ments would be of the most consequence — to discommode the general inte- 
rest of the assembly and that of his own official duty, or to omit the latter 
and attend to the discharge of a more important and higher duty, by which 
the peace and consoling riches would be augmented to the fulness of their 
cup? 

1520. Xow, this is the position our presiding spirit occupies. When 
himself and band enter the room, he recognises many bright guardian 
spirits interspersed among the promiscuous assembly, of whom he has no 
knowledge. And in the discharge of their manifesting performances, they 
necessarily must assume physical incumbrances, which shuts them from a 
direct view of the attending spirits j and as many questions that are led 
in relation to them so often, the corresponding spirit has to disrobe him- 



302 ADDITIONAL CORROBORATIVE EVIDENCE 

self so as to give a correct relation, to say nothing of the possibility of re- 
ceiving and conveying wrong impressions from spirits who do not regard 
the truth. 

1521. Given by Second King, at the council of the presiding band. 

THE ABOVE IS CERTIFIED TO. 

1522. After this communication had been read, a certificate, setting forth 
the above facts was drawn up and signed by all those present, as follows : 

1523. Audience present. — Portia Gage, Gage's Lake, 111.; John Gage, 
Gage's Lake, Lake county, 111. ; Solomon Bordon, Millfield, Athens county, 
Ohio ; Thomas Morris and wife, Hyram Schenick, Selah Yan Sickle, Dela- 
ware, Ohio. 

1524. Mediums present. — Jonathan Koons, Abigail T. Koons, Nahum 
W. Koons. 

CONCLUDING REMARKS. 

1525. When a person comes here and sees the rooms, and finds them 
open all day for the children to run in and out of, and for visitors to ex- 
amine, and sees there are no juggler's tools about, and no place to keep 
them; the mediums and all engaged are of that artless stamp, and in their 
whole appearance, bearing, and conduct, so marked with honesty and sin- 
cerity of purpose, that the idea of their being imposters, or of their psycho- 
logizing their auditors, is simply ridiculous. That the music is not ima- 
ginary, is proved in another way, if further proof is necessary ; it can be 
heard as well outside as inside of the houses, and is frequently heard by 
the neighbours for miles around. There is no question about the manifesta- 
tions, and about their having all that superhuman or unaccountable character 
that the most sanguine writers have given them. They rather seem to be 
over-cautious about exaggerating any thing, and consequently fall far short 
of conveying an adequate idea of the phenomena. Therefore, all we have 
to do is to account for these existing facts, for the facts cannot be contro- 
verted. The intelligence displayed is sometimes of a high order, and they 
always claim to be spirits of men or women who have left the earthly form, 
and passed to that undiscovered country from whose bourne it has been 
said no travellers return. But of this every one can judge for themselves, 
though it is difficult to imagine what they can be, if they are not spirits. 

John Gage. 

An Evening at Koon' 's Spirit Room. By Charles Partridge, Usq., 

New York. 

1526. Sunday evening, 27th May last, I walked some three miles 
through a wood over a very poor road, in the direction of what is called 
the spirit rooms of Jonathan Koons. I noticed at the foot of a hill seve- 
ral carriages by the roadside, and horses tied to the fence and trees j and 
on reaching the place, I observed from thirty to fifty men sitting on stones, 



OF THE EXISTENCE OF SPIRITS. 303 

logs, and fences around a dilapitaded log-cabin. The men looked respect- 
able, and their deportment and conversation bore the impress of a religious 
meeting. I inquired who lived there, and was informed that Jonathan 
Koons lived in that house, (pointing to the cabin,) and tliat (pointing to a 
small one near by) is the spirits' room. I inquired what spirits lived 
there, and was told that it was the room where people go in to talk with 
their spirit friends who have gone out of their earthly tabernacle. On 
inquiry as to what this gathering was for, I was informed that these people 
had come to talk with their spirit friends and to witness spirit manifesta- 
tions. I was informed that I might go in — that everybody was free to 
enter and examine the room, and to attend the circle. I selected a good 
" soft" stone, and sat me down, a perfect stranger, with the other disciples. 
I scrutinized the people closely, and listened to their conversation without 
joining in it. I overheard one say that Mr. Koons was in his house. In 
the course of half an hour a man came out, whom several persons addressed 
as Mr. Koons; he glanced his eyes over the congregation; presently, two 
men drove up, who, as I subsequently learned, came from Amesville, some 
ten miles distant ; they were entire strangers to me and I to them ; they 
looked around, spoke with some persons, and then with Mr. Koons, asking 
whom he had there, &c, and finally asked him who I was, pointing me out 
to Mr. Koons. Mr. Koons observed that he had not learned my name, 
that I had just come; but he was impressed by spirits to say, " His name 
is Charles Partridge, of New York." Soon after, one of these men ap- 
proached me, and asked if I was Mr. Partridge, from New York. I answered 
in the affirmative. " Charles Partridge?" "Yes." "Well," said he, 
" the spirits told Mr. Koons who you were." I had not overheard their 
conversation, but such was the result of one of my tests as to the spirit 
origin of these manifestations. 

1527. Mr. Koons and one of his children (a medium) went into the 
spirit room alone, as is their custom before forming the public circle, to 
receive such instruction from the presiding spirit (King) as he might wish 
to communicate. There are often more persons present desiring to obtain 
admittance than the room will hold. In such cases the spirit directs Mr. 
Koons to especially invite those in who have come the longest distance, 
and such as cannot remain there for another opportunity, usually calling 
the names of the parties, and leaving out the neighbours and those who 
can make it convenient to be present on subsequent occasions. At one of 
these preliminary interviews, I was invited in by Mr. Koons. Immediately 
on closing the doors, the spirit took up the trumpet, (described in my last 
communication,) and spoke through it audibly and distinctly, saying, " Good 
evening, friends !" to which we responded in like manner. The spirit 
then addressed me by name, and observed, in substance, that although 
they were strangers to me, I was not a stranger to them : they had been 
cognizant of my thoughts, desires, and efforts in behalf of Spiritualism from 



304 ADDITIONAL CORROBORATIVE EVIDENCE 

the time my attention was first called to the snbject. They spoke in very 
flattering terms of myself and others, who had been bold to testify to the 
spiritual manifestations witnessed in the early times, and during the severer 
trials and opposition. They had watched the telegraph with anxious soli- 
citude, and with eminent satisfaction. They closed in a fervent benediction 
and consecration to further and greater good and uses.. After which this 
spirit (King) said to Mr. Koons, that they could not hold a public circle 
that evening, as he was elsewhere engaged. Mr. Koons expressed much 
regret at this announcement, and said he felt much embarrassed and mor- 
tified, because several persons were there who had come a long way; some 
from New York, Pennsylvania, Virginia, Canada, and other distant places. 
The spirit said he was sorry, but he had engaged to attend a circle else- 
where, (naming the place a long distance away,) and he must be there in 
fifteen minutes. Mr. Koons would not be satisfied with any excuses, but 
insisted that he (King) had agreed to preside over his circle, and meet the 
company who came there ; and rather than be made the instrument of 
apology to others for the disappointment in the performances, he would 
abandon it altogether, etc. King said, " Wait a few moments, and I will 
go and see if arrangements can be made." He thereupon laid down the 
trumpet, and to all appearancs left us, and we could get no further replies 
for four or five minutes, when the trumpet was again taken up, and King 
spoke through it, saying he had arranged the matter by deputizing a por- 
tion of his band to fill his engagement, and they would therefore hold a 
circle in that place, commencing the performance in fifteen minutes, but 
perhaps they would not be able to make so good music, or have the full 
complement of the manifestations. Thus ended this preliminary interview, 
which sufficiently indicates the character of all similar ones. 

1528. I attended three public circles in the spirit house of Mr. Koons, 
and three in the spirit house of Mr. John Tippie ; they are situated about 
three miles apart; the rooms and manifestations are very similar, although 
the electrical tables, so called, differ somewhat in their construction ; the 
presiding spirits are of the same name, King; they claim to be father and 
son. These rooms will seat about twenty-five or thirty persons each, and 
are usually full. Many times, while I was there, more persons desired to 
go in than the house would hold, and some of them had to remain outside. 
They could hear the music and the spirits' conversation just as well, and 
they only had to forego being touched by spirits and seeing them. The 
music is heard, under favourable circumstances, at the distance of one mile, 
or as far as any band of martial music can be heard. After the circle is 
formed, the door and windows are shut, the light is usually extinguished, 
and almost instantaneously, a tremendous blow by the large drumstick is 
struck on the table, when immediately the bass and tenor drums are beaten 
rapidly, like calling the roll on the muster-field, waking a thousand echoes. 
The rapid and tremulous blows on these drums are really frightful to many 



OF THE EXISTENCE OF SPIRITS. 305 

persons. This beating of the drams is continued five minutes or more, 
and when ended, King usually takes up the trumpet and salutes us with 
" Good evening, friends/' or something like it ; and often asks what particular 
manifestations are desired. If none are specially asked for, King often asks 
3Ir. Koons to play on the violin, the spirit band playing at the same time 
on the drums, triangle, tamborine, harp, accordeon, harmonica, etc. etc. : 
upon these the spirits perform scientifically, in very quick and perfect time. 
They commence upon each instrument at one instant, and in full blast, and 
stop suddenly after sounding the full note, showing that they have some 
more perfe:: methc :1 than we have of notifying each performer of the in- 
stant to start and stop. After the introductory piece on the instruments, 
the spirits often sing. I heard them sing. The spirits spoke to us, re- 
questing us to remain perfectly silent. Presently, we heard human voices 
singing, apparently in the distance, so as to be scarcely distinguishable; 
the sounds grs lnally increased, each part relatively, until it appeared as if 
a full choir of human voices were in our small room ; singing most exqui- 
sitely. I think I never heard such perfect harmony ; each part was per- 
formed with strict attention to its relative degree of sound or force. There 
was none of that flopping, floundering, ranting, and shrieking which con- 
stitutes the staple of what is latterly called music; harmony, rather than 
. seemed to constitute the spirits' song. So captivating was it, that 
the heartstrings seemed to relax or to increase their tension, to accord with 
the heavenly harmony. It seems to me that no person could sit in that 
sanctuary without feeling the song of " Glory to God in the highest, peace 
on earth, and good-will to man/' spontaneously rising in the bosom, and 
finding expression on the lip. I don't know that the spirits attempted to 
utter words with their song; if they did, they succeeded in this particular 
no better than modern singers. But it was hardly necessary for the spirits 
to articulate, for every strain and modulation seemed pregnant with holy 
sentiments, and language could scarcely signify more. After this vocal 
performance, several pieces of quick music were performed by the spirits 
on the several instruments. They play faster than mortals usually do, and 
in most perfect time throughout. If any instrument gets out of chord, 
they tune it ; they tuned the violin in my presence, and did it rapidly and 
skilfully. 

1529. Spirit? reconstruct their physical bodies, or portions of them, from 
similar elements, apparently, as those which constitute our mortal bodies. 
Spirits' hands and arms were reorganized in our presence, on several of 
these occasions; and that we might see the more distinctly, they sometimes 
wet their hands with a weak solution of phosphorus, (which Mr. Koons 
prepared some time previous by their request,) which emits a light, so that 
their hands can be almost as distinctly seen in a dark room as they could 
be if the room were light. At one of these circles which I attended, there 
were three hands which had been covered with this solution of phosphorus, 

20 



306 ADDITIONAL CORROBORATIVE EVIDENCE. 

and we all saw them passing swiftly around the room, over our heads, car- 
rying the instruments, and playing upon the violin, accordeon, triangle, 
harmonica, and tamborine, and all keeping perfect time. These instru- 
ments were moved so swiftly and near the faces of the audience, — our own 
among them, — that we felt the cool atmospheric current as distinctly as we 
do that produced by a fan. Several of the company in different parts of 
the room remarked that they not only felt this disturbance of the air, but 
heard it, and distinctly saw the hand and instrument pass close to their 
faces. Several of us requested the spirits to place these instruments in our 
hands, or touch us on our heads or other parts of our bodies ; and in most 
cases it was instantly done. I held up my hands, and requested the spirits 
to beat time with the tamborine on my hands. They did so, and gave 
me more than I asked for, by striking my knees, hands, and head in a simi- 
lar manner. I have seen the tamborine players in the minstrel bands of 
New York ; I have seen the best performers in the country ; but they can- 
not perform equal to these spirits. The perfect time and the rapidity with 
which they beat are truly surprising. 

1530. Spirit hands with phosphorus upon them passed around the 
room, opening and shutting, and exhibiting them in various ways and posi- 
tions which no mortal hand could assume or occupy — demonstrating them 
to be veritable spirit hands, physically organized. The phosphorescent 
illumination from these hands was so distinct, that it occurred to me I could 
see to read by it; and I took a pamphlet from my pocket, and asked the 
spirit to place the hand over it, that I might see if I could read by the 
light. The spirit did so, when I at once perceived that I held the pam- 
phlet wrong end up. I turned it, and could read. The members of the 
circle remarked that they could see very plainly my hands, face, and the 
pamphlet I held, and as distinctly could see the spirit's hand and a portion 
of the arm. I then put out my hands, and asked the spirits to shake 
hands with me ; they did so almost instantly. I then asked them to let 
me examine their hands, and they placed them in mine, and I looked at 
them and felt them until I was entirely satisfied. Others asked the same 
favour, and it was readily granted them. These spirit hands appeared to 
be reorganized from the same elements that our hands are ; and, except 
that they had a kind of tremulous motion, and some of them being cold and 
death-like, we could not by our senses distinguish them from hands of 
persons living in the form. 

1531. This spirit hand took a pen, and we all distinctly saw it write on 
paper which was lying on the table; the writing was executed much more 
rapidly than I ever saw mortal hand perform ; the paper was then handed 
to me by the spirit, and I still retain it in my possession. At the close of 
the session the spirit of King, as is his custom, took up the trumpet and 
gave us a short lecture through it — speaking audibly and distinctly, present- 
ing the benefits to be derived, both in time and eternity, from intercourse 



OF THE EXISTENCE OF SPIRITS. 307 

with spirits, and exhorting us to be discreet and bold in speech, diligent in 
our investigations, faithful to the responsibilities which these privileges 
impose, charitable toward those who are in ignorance and error, temper- 
ing our zeal with wisdom; and finally closing with a benediction. 

1532. I am aware that these facts so much transcend the ordinary ex- 
perience of mortals, that few persons can accept them as true on any 
amount of human testimony. I obtained the addresses of the following 
named persons, and hope they will excuse me for the liberty I take in re- 
ferring to them in this connection, for the confirmation of my statements. 
They were present at some or all the circles which I attended, when 
these manifestations occurred : K. I. Butterfield, Cleveland, Ohio ; Wil- 
liam D. Young, Covington, Ind.; George and David Brier, Rainsville, Iud.; 
David Edger and daughter, Mercer co., Pa.; S. Yan Sickle, Delaware, 
0.; S. T. Dean, Andrew Ogg, and Geo. "Walker and son, Amesville, 0. ; 
Azel Johnson, Millfield, 0. ; W. S. Watkins, New York ; Thomas Morris 
and wife, Dover, 0. ; Dr. Geo. Carpenter, Athens, 0. ; Thomas White, 
Mount Pleasant, 0. Many other persons were present, whose names I did 
not learn. Charles Partridge. 

Experience of the Hon. A 7 ". P. Tallmadge. 

1533. The following communication from Governor Tallmadge to Mrs. 
Sarah H. Whitman, of Providence, R. L, has been in print for some time, 
and came out early, when Spiritualism had made too little impression to be 
duly appreciated. I for one, at the period of its first publication, could 
not realize it. But the public are now better prepared, and it may be re- 
peated with advantage. Besides, this work is made for the uninformed 
and incredulous, rather than for those who have been heretofore converted, 
and who are familiar with the earliest manifestations. 

Baltimore, Tuesday, April 12, 1853. 

1534. Bear Madam : I seize a few leisure moments, while detained 
here a short time on business, to give you a more extended account of the 
" Physical Manifestations" to which I alluded in a former letter. In this 
account, I shall confine myself to those which purport to come from the 
spirit of John C. Calhoun. 

1535. I have received numerous communications from him, from the 
commencement of my investigation of this subject down to the present 
time. Those communications have been received through rapping me- 
diums, writing mediums, and speaking mediums. They are of the most 
extraordinary character. In style and sentiment, they would do honour to 
him in his best days on earth. 

1536. After the arrival of the Misses Fox in Washington City, in Feb- 
ruary last, I called on them by appointment, and, at once, received a com- 
munication from Calhoun. I then wrote down and propounded mentally 
the following question : 



308 ADDITIONAL CORROBORATIVE EVIDENCE. 

1537. "Can you do any thing (meaning physical manifestations) to 
confirm me in the truth of these revelations, and to remove from my mind 
the least shadow of unbelief?" To which I received the following answer: 

1538. "I will give you a communication on Monday, at half-past seven 
o'clock. Do not fail to be here. I will then give you an explanation. 

"John C. Calhoun." 

1539. It is proper here to remark, that all the communications referred 
to in this letter, were made by Calhoun after a call for the alphabet, and 
were rapped out, letter by letter, and taken down by me in the usual 
way. They were made in the presence of the Misses Fox and their 
mother. I called on Monday at the hour appointed, and received the fol- 
lowing communication : 

1540. " My friend, the question is often put to you, ' What good can 
result from these manifestations V I will answer it. It is to draw man- 
kind together in harmony, and convince skeptics of the immortality of the 
soul. John C. Calhoun." 

1541. This reminds me that, in 1850, at Bridgeport, in the presence of 
other mediums, among many questions put and answers received, were the 
following, the answer purporting to come from W. E. Channing : 

1542. Q. What do spirits propose to accomplish by these new mani- 
festations ? A. To unite mankind, and to convince skeptical minds of the 
immortality of the soul. 

1543. The coincidence in sentiment of the answer of J. C. Calhoun 
and W. E. Channing, in regard to the object of these manifestations, is 
remarkable, and worthy of particular notice. The concurrence of two 
such great minds, whether in or out of the body, on a subject so engross- 
ing, cannot fail to command the attention of every admirer of exalted 
intellect and moral purity. 

1544. During the above communication of Calhoun, the table moved 
occasionally, perhaps a foot, first one way and then the other. After the 
communication closed, we all moved back from the table, from two to four 
feet, so that no one touched the table. Suddenly the table moved from the 
position it occupied some three or four feet, rested a few moments, and 
then moved back to its original position. Then it again moved as far the 
other way, and returned to the place it started from. One side of the 
table was then raised, and stood for a few moments at an angle of about 
thirty-five degrees, and then again rested on the floor as usual. 

1545. The table was a large, heavy, round table, at which ten or a 
dozen persons might be seated at dinner. During all these movements no 
person touched the table, nor was any one near it. After seeing it raised 
in the manner above mentioned, I had the curiosity to test its weight by 
raising it myself. I accordingly took my seat by it, placed my hands 
under the leaf, and exerted as much force as I was capable of in that 

and could not raise it a particle from the floor. I then 



OF THE EXISTENCE OP SPIRITS. 309 

stood up in the best possible position to exert the greatest force, took hold 
of the leaf, and still could not raise it with all the strength I could apply. 
I then requested the three ladies to take hold around the table, and try 
altogether to lift it. "We lifted upon it until the leaf and top began to 
crack, and did not raise it a particle. We then desisted, fearing we should 
break the table. I then said, " Will the spirits permit me to raise the 
table ?" I took hold alone and raised it without difficulty. After this, the 
following conversation ensued : 

1546. Q. Can you raise the table entirely from the floor ? A. Yes. 

1547. Q. Will you raise me with it ? A, Yes. Get me the square 
table. 

1548. The square table was of cherry, with four legs — a large- sized 
tea-table. It was brought out and substituted for the round one, the 
leaves being raised. I took my seat on the centre ; the three ladies sat at 
the sides and end, their hands and arms resting upon it. This, of course, 
added to the weight to be raised — namely, my own weight and the weight 
of the table. Two legs of the table were then raised about six inches 
from the floor, and then the other two were raised to a level of the first, 
so that the whole table was suspended in the air about six inches above the 
floor. While thus seated on it, I could feel a gentle vibratory motion, as 
if floating in the atmosphere. After being thus suspended in the air for a 
few moments, the table was gently let down again to the floor ! 

1549. Some pretend to say, that these physical manifestations are made 
by electricity ! I should like to know by what laws of electricity known 
to us, a table is at one time riveted, as it were, to the floor, against all the 
force that could be exerted to raise it ; and at another time raised entirely 
from the floor, with more than two hundred pounds weight upon it ? 

1550. At a subsequent meeting, Calhoun directed me to bring three 
bells and a guitar. I brought them accordingly. The bells were of dif- 
ferent sizes — the largest like a small-sized dinner-bell. He directed a drawer 
to be put under the square table. I put under a bureau-drawer, bottom 
side up. He directed the bells to be placed on the drawer. The three 
ladies and myself were seated at the table with our hands and arms resting 
on it. The bells commenced ringing in a sort of chime. Numerous raps 
were made, as if beating time to a march. The bells continued to ring 
and to chime in with the beating of time. The time of the march was 
slow and solemn. It was beautiful and perfect. The most fastidious ear 
could not detect any discrepancy in it. 

1551. The raps then ceased, and the bells rang violently for several 
minutes. A bell was then pressed on my foot, my ankle, and my knee. 
This was at different times repeated. Knocks were made most vehemently 
against the underside of the table, so that a large tin candlestick was, by 
every blow, raised completely from the table by the concussion. 

1552. I afterward examined the underside of the table, (which, it will 



310 ADDITIONAL CORROBORATIVE EVIDENCE 

be recollected, was of cherry,) and found indentations in the wood, made 
by the end of the handle of the bell, which was tipped with brass. Could 
electricity make those violent knocks with the handle of the bell, causing 
indentations and raising the candlestick from the table at every blow ? Or 
was it done by the same invisible power that riveted the table to the floor 
and again raised it, with all the weight upon it, entirely above the floor ? 

1553. Here the ringing of the bells ceased, and then I felt sensibly and 
distinctly the impression of a hand on my foot, ankle, and knee. These 
manifestations were several times repeated. 

1554. I was then directed to put the guitar on the drawer. We were 
all seated as before, with our hands and arms resting on the table. The 
guitar was touched softly and gently, and gave forth sweet and delicious 
sounds, like the accompaniment to a beautiful and exquisite piece of music. 
It then played a sort of symphony, in much louder and bolder tones. And, 
as it played, these harmonious sounds becoming soft, and sweet, and low, 
began to recede, and grew fainter and fainter, till they died away on the 
ear in the distance. Then they returned and grew louder and nearer, till 
they were heard again in full and gushing volume, as when they com- 
menced. I am utterly incapable of giving any adequate idea of the beauty 
and harmony of this music. I have heard the guitar touched by the 
most delicate and scientific hands, and heard from it, under such guidance, 
the most splendid performances. But never did I hear any thing that 
fastened upon the very soul like these prophetic strains drawn out by an 
invisible hand from the spirit-world. While listening to it, I was ready to 
exclaim, in the language of the Bard of Avon — 

1555. "That strain again ; it had a dying fall; 

Oh, it came o'er my ear like the sweet south 
That breathes upon a bank of violets, 
Stealing and giving odour." 

1556. After the music had ceased, the following communication was 
received : 

1557. "This is my hand that touches you and the guitar. 

John C. Calhoun." 

1558. At another time, the following physical manifestation was made 
in the presence of General Hamilton, General Waddy Thompson, of South 
Carolina, and myself: 

1559. We were directed to place the Bible on a drawer under the table. 
I placed it there, completely closed. It was a small pocket Bible, with 
very fine print. Numerous raps were then heard, beating time to lt Hail 
Columbia," which had been called for. Soon the sounds began to recede, 
and grew fainter and fainter, till, like the music of the guitar, they died 
away in the distance. The alphabet was then called for, and it was spelled 
out, " Look." I looked on the drawer and found the Bible open. I took 
it up and carefully kept it open at the place as I found it. On bringing 



OF THE EXISTENCE OP SPIRITS. 311 

it to the light, I found it open at St. John's Gospel, chapter ii. being on 
the left side, and chapter iii. being on the right side. I said, " Do you 
wish us to look at chapter ii. V A. " No." " Do you wish us to look 
at chapter iii. V A. " Yes." And it was then said, " Kead." I com- 
menced reading the chapter, and significant and emphatic raps were given 
at many verses ; and at verses 8, 11, 19, 34, most vehement raps were 
given. By looking at these verses, you will appreciate the significancy 
and intelligence of this emphatic demonstration. This manifestation pur- 
ported to come from Calhoun, who had previously invited us three gentle- 
men to be present at a particular hour. 

1560. In reflecting on the preceding manifestations, one cannot but 
marvel at the power by which they are made, and the intelligence by which 
that power is directed. And it would seem impossible for one to doubt 
the source of that intelligence. If, however, doubt should still remain on 
the mind of any one acquainted with similar manifestations, that doubt 
must be entirely dispelled by the account of the manifestation which 
follows : 

1561. I was present, by Calhoun's appointment, with the Misses Fox 
and their mother. We were seated at the table as heretofore, our hands 
and arms resting upon it. I was directed to put paper and pencil on the 
drawer. I placed several sheets of unruled letter-paper, together with a 
wood pencil, on it. I soon heard the sound of the pencil on the paper. 
It was then rapped out, " Get the pencil and sharpen it." I looked under 
the table, but did not see the pencil. At length I found it lying diago- 
nally from me, three or four feet from the table. The lead was broken 
off within the wood. I sharpened it, and again put it on the drawer. 
Again I heard the sound of the pencil on the paper. On being directed 
to look at the paper, I discovered pencil marks on each side of the outer 
sheet, but no writing. Then was received the following communication : 

1562. " The power is not enough to write a sentence. This will show 
you that I can write. If you meet on Friday, precisely at seven, I will 
write a short sentence. John C. Calhoun." 

1563. We met, pursuant to appointment, took our seats at the table, 
our hands and arms resting on it as usual. I placed the paper with my 
silver-cased pencil on the drawer, and said : 

1564. "My friend, I wish the sentence to be in your own handwriting, 
so that your friends will recognise it." He replied, "You will know the 
writing." He then said, "Have your minds on the spirit of John C 
Calhoun." 

1565. I soon heard a rapid movement of the pencil on the paper, and 
a rustling of the paper, together with a movement of the drawer. I was 
then directed to look under the drawer. I looked, and found my pencil 
outside of the drawer, near my feet, but found no paper on the drawer 
where I placed it. On raising up the drawer, I discovered the paper all 



312 ADDITIONAL CORROBORATIVE EVIDENCE 

under it. The sheets were a little deranged, and on examining, I found 
on the outside sheet these words : " I'm with you still." 

1566. I afterward showed the " sentence" to General James Hamilton, 
former Governor of South Carolina, General Waddy Thompson, former 
Minister to Mexico, General Robert B. Campbell, late Consul at Havana, 
together with other intimate friends of Calhoun, and also to one of his sons, 
all of whom are as well acquainted with his handwriting as their own ; and 
they all pronounced it to be a perfect fac simile of the handwriting of 
John C. Calhoun. 

1567. General Hamilton stated a fact, in connection with this writing, 
of great significance. He says that Calhoun was in the habit of writing 
"I'm" for "I am," and that he has numerous letters from him where the 
abbreviation is thus used. 

1568. Mrs. General Macomb has stated the same fact to me. She says 
that her husband, the late General Macomb, has shown to her Calhoun's 
letters to him, where this abbreviation " I'm" was used for " I am," and 
spoke of it as a peculiarity of Calhoun. 

1569. How significant, then, does this fact become ! We have not only 
the most unequivocal testimony to the handwriting itself, but, lest any 
skeptic should suggest the possibility of an imitation or a counterfeit, this 
abbreviation, peculiar to himself, and known only to his most intimate 
friends, and which no imitator or counterfeiter could know, is introduced 
by way of putting such a suggestion to flight forever. 

1570. This " sentence" is perfectly characteristic of Calhoun. It con- 
tains his terseness of style, and his condensation of thought. It is a text 
from which volumes might be written. It proves — 1. The immortality of 
the soul; 2. The power of spirits to revisit the earth; 3. Their ability to 
communicate with relatives and friends; and, 4. The identity of the spirit 
to all eternity. 

1571. How one's soul expands with these sublime connections! How 
resistless is this testimony of their truth ! How surprising that men can 
doubt, when this flood of living light is poured upon them by spirits who, in 
the language of Webster, "revel in the glory of the eternal light of God." 

Yery truly yours, N. P. Tallmadge. 

Mrs. Sarah Helen Whitman, Providence, R. I. 

Letter from Mr. D. II. Hume. — Spiritualism in London. 

1572. The author of the letter which comes under this head has already 
been introduced to the readers of this work, in giving an account of the 
manifestations observed through his mediumship, (393.) 

Ealing Villa, near London, July 2G, 1855. 

1573. * * * In London I found but a limited number, compara- 
tively speaking, who possess any intelligent or rational idea of the spiritual 



OP THE EXISTENCE OF SPIRITS. 313 

philosophy. The subject has not made any great advance here; but those 
who are investigating include in their number some of the best minds of 
England. The first call I received was from Sir Charles E. Ischain, who 
has proved a most excellent friend to me. A day or two after this I re- 
ceived an invitation from Sir Edward Bulwer Lytton to visit him at his 
country-seat at Knebworth. I accepted his invitation, and had an interest- 
ins; and delightful visit. 

1574. I was deeply interested in Sir Edward, who is, by birth, educa- 
tion, and mind, a most superior person. His love of the beautiful, in 
nature and art, but especially in nature, is manifested at every part of his 
wide domain. Knebworth was originally built by a follower of the Con- 
queror, and was, in the year of the Armada, occupied by Queen Elizabeth. 
The state-room contains the bed upon which her majesty slept. It has 
rich velvet hangings — the same which shaded the slumbers of Queen Bess. 
The room of the extensive library contains the oak table at which Crom- 
well, Pym & Co. sat while planning the rebellion. * * * We had some 

manifestations at our seances almost as good as those we had at 's 

in your place. The spirits showed their presence in the same palpable 
way, by presenting tangible hands, shaking hands, &c, and Sir Edward 
"acknowledges the corn/' to use a Yankee vulgarism. He is much in- 
terested in the subject, and has bestowed no small share of thought upon 
the matter. 

1575. I have also had the pleasure of being presented to the Mar- 
chioness of H s, Baroness G- y R n. She is a highly intel- 
lectual and altogether charming lady, who possesses much native refinement 
and a fearless desire to learn and follow the truth. I met, too, the Earl 
of E e and the Marquis of C e, at one of our circles a few even- 
ings since. A most kind friend I also found in the Vicomte de St. Amirro, 
Charge d' Affaires from Brazil, who has given me valuable letters to France. 
I am to meet him and his lady (both investigators) the coming autumn at 
the Neapolitan court. 

1576. I enclose a paragraph from one of the London journals, giving a 
sketch of an interview I had with Lord Brougham and Sir David Brewster. 
The latter, as you are well aware, wrote that article in the Edinburgh 
Review, some months ago, in which he argued against the existence of 
spirit agency in the production of the manifestations, and in which he 
denounced the whole matter, in the bitterest terms, as a delusion 'and an 
imposition. His article has been eagerly and widely quoted by the oppo- 
nents of Spiritualism on both sides of the Atlantic, and its statements are 
doubtless believed by those who are incapable of appreciating or compre- 
hending the truths which they assail. 

1577. Sir David, however, has for once met with a "stumper" for he 
has seen and felt such manifestations of his spirit friends as to completely 
upset his philosophy. He frankly confessed that he is "sorely puzzled'' 



314 ADDITIONAL CORROBORATIVE EVIDENCE 

at what he has witnessed, and Lord Brougham acknowledges himself to 
be thoroughly nonplussed. Both of these noted men brought the whole 
force of their keen discernment to bear upon the solution of the pheno- 
mena ; but the presence of substantial, actual hands, and the demonstra- 
tive strength of the spirits who thus clothed themselves for the time and 
moved material objects about the room, proved to be too much of a ques- 
tion for them to master. 

1578. Time will not allow me to mention the various interesting sittings 
I have had, nor the many distinguished personages who have been in our 
circles during my short stay in London. I am at present enjoying the 
quiet of an English country home. The gentleman with whom I am stop- 
ping (Mr. Rymer) is one of the most distinguished solicitors in London. 
He has been a materialist, or disbeliever in a future state, all his life pre- 
vious to witnessing these demonstrations of spirit existence. He is now a 
believer (or rather a hnower) of the future life. The manifestations, so 
often scoffed at by professing Christians, have done for him, as they have 
for upward of twenty-five thousand infidels and atheists in America, what 
no power of the pulpit or doctrine of evangelical religion could ever have 
effected. 

1579. Is not this one fact alone a sufficient reply to the oft-repeated 
question of " What good does it all do V There is many a broad-loving 
soul that, failing in the effort to narrow itself down to the limits of a dog- 
matical creed, has ended in infidelity or blank atheism; but the number 
of these is becoming steadily less by the influence of the spirit manifesta- 
tions, which are to them what the placing of the hand in the spear-wound 
was to Thomas. Mr. R., since his conversion, has given a lecture on the 
subject, and will give another. 

1580. One thing I will not omit. Mrs. Trollope, whom Americans 
will be apt to remember, came, with her son, from Florence to London for 
the express purpose of seeing the manifestations. They were accordingly 
invited to spend a few days with me at my village home ; and, I must say, 
I was agreeably disappointed in her. My previous ideas of her had not 
been such as to prepossess me in her favour, but I have become an admirer 
of her private character. She has none of the stiffness of the author 
about her, nor any of the " blue-stocking." She enjoys the realities of 
existence more fully than any one I have ever met in a circle. 

1581. The seance with her was one of strange interest. Her son was 
an unbeliever, and his mother was very desirous that he should be 
" brought to a knowledge of the truth." When at length the light did 
beam upon his soul, and the chords of his spirit vibrated in unison with 
the celestial harmonies that ushered in the birth of faith through the 
shadows of his old unbelief, the result was too much for his stoicism, and 
the tears of holy joy coursed down his manly cheeks. Her joy was too 
great for utterance, and her rapturous emotions seemingly too great to be 



OF THE EXISTENCE OF SPIRITS. 315 

endured. It was an impressive scene, and an occasion of deep interest. 
There are many such in the life of a spirit medium. 

1582. In a few weeks I leave England for the Continent, in company 
with my friend, Mr. Rymer. "We intend to reach Rome in November, 
where we purpose to spend a few months, if his holiness will let us. You 
shall hear from me again. 

Yours truly, D. H. Hume. 

The following is the article referred to as having appeared in the London 
Journal : 

Lord Brougham with the Spirits. 

1583. " A circumstance which has excited the most extraordinary sensa- 
tion among the privileged few who have been admitted within the sphere 
of its operations, has taken place at Ealing, a village on the Uxbridge 
road. A young gentleman, named Hume, a native of Scotland, but who 
has resided for many years in America, is now on a visit at the house of 
Mr. Rymer, a highly respectable solicitor. Mr. Hume is what the Ame- 
ricans term a ' medium/ and through his instrumentality some extraordi- 
nary and, if true, miraculous, occurrences have taken place. 

1584. "The spirits of deceased persons have been heard and felt in 
Mr. Rymer's house, and a variety of circumstances have taken place, 
which the persons who were present affirm could not have been produced 
except by supernatural agency. One of the spirits is supposed to be that 
of a son of Mr. Rymer, a little boy about eleven or twelve years of age, 
who has been induced to write to his parents under the cover of the table, 
and the writing is, to all appearances, precisely similar to that of the child 
when alive. Mr. Rymer, who is thoroughly convinced of the bond fides 
of the affair, has invited several persons to witness the manifestations, 
and among them the Rev. Mr. Lambert, the incumbent, who has become 
a devout believer in the existence of these communicative spirits. 

1585. " Some rumours of the spirit manifestations having reached Lord 
Brougham, the medium had an interview with the noble and learned lord 
in the presence of Sir David Brewster, when several unaccountable revela- 
tions were made, and even Lord Brougham has confessed himself amazed 
and sorely bothered to comprehend the description of agency by which an 
accordeon is forced into his hands and made to play, or his watch taken 
out of his pocket and found in the hands of some other persons in the 
room ; for such are among the vagaries performed by the Ealing spirits. 
The house of Mr. Rymer is, of course, besieged by persons anxious to 
witness the manifestations, and scarcely a night passes that some scoffer 
is • not converted into a true believer in the mystery of spiritual mani- 
festations." 



316 ADDITIONAL CORROBORATIVE EVIDENCE 

Evidence afforded oy the Rev. J. B. Ferguson. 

1586. The following is the summary of the result of the investigation 
of spiritual manifestations by the Rev. Mr. Ferguson, of the Baptist 
Church, Nashville, Tennessee. 

1587. His sentiments are of a nature to need no recommendation, as 
they appeal to the head and the heart. He is one of the advocates of 
Spiritualism of whom we have reason to be proud. It is from his work, 
entitled " A Record of Communications from the Spirit Spheres," that 
this summary is quoted : 

1588. "You will now allow me to sum up briefly the phenomenal 
have witnessed since my investigations began : 

1589. " First. I have seen tables and other furniture moved, with and 
without hands; heard distinct and sometimes loud raps on the ceiling, 
floor, and furniture of various rooms, which were changed from one locality 
to another, as doubts arose as to any unobserved causes, to which we would 
have attributed them but for the transition ; have heard them upon my 
person, clothing, pillow, pulpit, and still have them in almost every serious 
hour of thought and meditation, and have them near me as I write • and 
I find this experience to be that of hundreds who, with me and others, 
believers and skeptics, have witnessed or realized all I here state to 
be true. 

1590. " Second. I have heard, in the presence of scores, whose names 
are at any man's command who may desire them for an honest reference, 
native Americans, who never spoke a word of German, discourse for hours 
in that tongue, in prose and poetry, in the presence of native Germans, 
who pronounced their addresses pure specimens of the power of their lan- 
guage. I see, daily, lengthy essays and books written under what claims 
to be spirit intelligence, above, far above, the capacity and culture of the 
instruments through whom they are written. There is scarcely a day in 
which I do not receive such communications ; and if a day passes without 
it, it is my neglect, not that of the intelligence, that seems ever ready to 
speak when a proper medium can be secured. At home and abroad, in 
the houses of strangers and acquaintances, such mediums have described 
the age, appearance, time of death, and the peculiarities of character of 
the deceased relatives of persons present, and where they could have had 
no acquaintance with them, and, in many instances, could not have known 
of their existence or death. I have had meetings of mediums who knew 
nothing of each other occur at my house and elsewhere, without their 
knowledge, and to which they were brought from a distance of miles, and 
which seemed as inexplicable to them as to me, until after some effect for 
their benefit was secured by their meeting, and explained by their spirit 
monitors. To prove the identity of spirit intelligences, communicating to 
me through others, they have detailed private conversations held with me 



OF THE EXISTENCE OF SPIRITS. 317 

during their earth life ; referred to incidents and events of which the me- 
dium.? could have known nothing ; described, accurately, occurrences taking 
place at a distance of hundreds of miles; answered questions that had 
been written in my private records for future investigation, months after 
they had passed from my active memory; stated the state of my investi- 
gations of various subjects, with the folly or wisdom, as they regarded it, 
of my difficulties ; leaving me, on the whole, no choice as to whether I 
would regard them as what they claimed to be, save that of honest convic- 
tion or the most shameless hypocrisy. Allow me to say, therefore, that 
there is no event of history, no fact in mental philosophy, no conclusions 
in logical dialectics, more fully and forcibly established, in my convictions, 
than the following : 

1591. "I BELIEVE, I KNOW, THAT I HAVE HELD, AND NOW FRE- 
QUENTLY HOLD, COMMUNION, INTELLIGIBLE AND IMPROVING, WITH 
KINDRED AND ELEVATED SPIRITS, WHO HAVE PASSED FROM FLESHLY 
SIGHT. 

1592. " You will not be surprised, therefore, at my willingness to risk 
reputation, the dearest ties of friendship, and prospects of earthly gain 
and honour, if need be, in the avowal and propagation of this faith, and 
the results to which it must inevitably lead. God knows, and every inti- 
mate friend on earth knows, that I would hesitate, long and seriously, to 
avow a faith that was doubtful in my own mind, or of doubtful influence 
for good in my dim foresight, where so much is apparently at stake. I 
think I may safely appeal to my past life as proof that the dearest per- 
sonal and earthly considerations have often been sacrificed, where it was 
thought my action would affect the interests or happiness of others. 
Know, then, that it is from the maturest consideration of duty, and the 
obligation that every man owes to truth and right, and especially when 
truth and right are ridiculed and denounced, that I detail to you these 
results of a long experience and the most serious and solemn investigations 
of my life. Willingly, I cannot find it in my heart to disappoint a friend 
or injure an enemy. And with such friends as in the providence of God 
have surrounded me, who have proved themselves true and enduring 
when every form of bigotry and animosity were aroused against my posi- 
tion, reputation, and influence, — with all this pressure of enmity and 
friendship upon me, you must know, and all will hereafter know, that 
nothing but loyalty to conviction and a desire to preserve privileges I have 
learned to esteem above what men call life or death, could induce me to 
lay these facts before the world. 

1593. "If it be asked what good we expect to effect by the statement 
of these facts, we answer, the spread of truth upon the dearest, purest, 
and holiest relations of man, and the breaking away of the clouds that 
gather around the mind of man in view of death and futurity, the darkness 
of which can nowhere be more distinctly felt than in the asking of such 



318 ADDITIONAL CORROBORATIVE EVIDENCE 

a question. The purity, angelic loveliness, and divine holiness that such 
a faith, if firmly based, must secure, inspires the loyal soul as with hea- 
venly beatitudes in the contemplation. Its power to restrain and reform; 
to soften the hard heart of evil indulgence; to expose the still harder 
heart of bigotry and religious denunciation ; to moisten the eye of criminal 
effrontery, which the hypocrisies of the world have made stern and fixed ; 
to bring the strong man of selfish apathy, as a child once more in company 
with his brother-children, at the feet of maternal or sisterly tenderness, 
whose earthly bodies have long since been entombed; to keep down the 
unnatural separations of families beneath the manly wisdom and fatherly 
affection of one who claims all as his, and still needing his care ; to turn 
the scoff of godless ribaldry into loving faith, and the shame of pulpit 
curses pronounced upon human brethren and by hitman beings, of eternal 
doom, into blessings of eternal help; to make all, yes all, realize an inner 
religion, which worships at the altar of eternal truth and unchangeable 
love. With such aims and prospects before us, to ask what is the good of 
general, tangible spirit intercourse, is to ask the good of immortality, of 
heaven, and of God." 

An Exposition of views respecting the principal facts, causes, and peculi- 
arities involved in Spiritual Manifestations; together ivith interesting 
phenomenal statements and communications. By Adin Ballotj. 

1594. The preceding is the title of a work by the Rev. Adin Ballou, of 
Hopedale, Massachusetts. It is among those which give what appears to 
me available, well-considered facts and opinions respecting Spiritualism. 
Mr. Ballou judiciously, as I think, disposes the spirit manifestations under 
the following heads : 

1595. "I. Those in which all the important demonstrations were most 
evidently caused by departed spirits. II. Those in which some of the im- 
portant demonstrations were probably caused or greatly affected by unde- 
parted spirits. III. Those in which the demonstrations were of a hetero- 
geneous, incongruous, or derogatory character. 

1596. "The following is a statement of Mr. Ballou's experience taken 
from the work in question : 

1597. "In this chapter I shall conclude what I have to say under my 
first general head, by referring to a few particulars connected with cases 
within my personal knowledge, and then stating the principal points of 
doctrine taught by the spirits. 

1598. "I will not go into minute narration or description, but simply 
mention the more important phenomena I have witnessed. I have heard 
multiform sounds in the presence of spirit media, purporting to be made 
by departed spirits; some like the tickings of a small watch, others like the 
clicking of a common clock, others like the loud knocking of a labouring 
man on the door of his neighbour with his knuckles, others like the 



OP THE EXISTENCE OF SPIRITS. 319 

scratching of a hard finger-nail on a board, others like the creaking of a 
door or window, &c. &c. I have heard the time and metre of tunes beaten 
out with the utmost accuracy, and by several rappers in unison — not only 
while the tune was being played or sung, but afterward, without accom- 
paniment. And I am as certain that these sounds were not made by any 
conscious mortal agency, as I am of the best-authenticated facts in the 
common transactions of life. 

1599. Cl I have seen tables and light stands of various size moved about in 
the most astonishing manner, by what purported to be the same invisible 
agency, with only the gentle and passive resting of the hands or finger-ends 
of the medium on one of their edges ; also, many distinct movings of 
such objects, by request, ivithout the touch of the medium at all. I have 
sat and conversed by the hour together with the authors of these sounds 
and motions, by means of signals first agreed on ; asking questions and ob- 
taining answers — receiving communications spelled out by the alphabet — 
discussing propositions sometimes made by them to me, and vice versa) 
all by a slow process, indeed, but with every possible demonstration of in- 
telligence, though not without incidental misapprehensions and mistakes. 
I have witnessed the asking of mental questions by inquirers, who received 
as prompt and correct answers as when the questions were asked audibly to 
the cognition of the medium. 

1600. " I have known these invisibles, by request, to write their names 
with a common plumbago pencil on a clean sheet of paper — half a dozen 
of them, each in a different hand. To make sure of this, as an absolute 
fact, the medium was required to lay her left hand, back downward, in 
the hollow of a veracious person's hand, both open ; when a piece of paste- 
board paper was laid on her hand, a well-examined blank sheet of writing- 
paper placed thereon, and a lead pencil on top of that; in which position 
(the medium's right hand being held up to view,) both the hands, with 
these fixtures resting on them, were placed under the leaf of the table, as 
insisted on by the writers. After a minute or two, at a given signal by the 
spirits that they had done, the paper was exhibited with various names 
written thereon, as above affirmed. This was repeatedly tested with the 
same results, under circumstances putting all suspicion of fraud and jug- 
glery entirely at rest. 

1601. "I have requested what purported to be the spirit of a friend, 
many years deceased, to go to a particular place, several miles distant from 
that of the sitting, and to bring me back intelligence respecting the then 
health and doings of a certain relative well known to the parties. In 
three minutes of time the intelligence was obtained, numerous particulars 
given, some of them rather improbable, but every one exactly confirmed the 
next day by personal inquiries made for that purpose. 

1602. " I have been requested by the invisibles^) speak on a particular 
subject, at a given time and place, with the assurance that responses should 



320 ADDITIONAL CORROBORATIVE EVIDENCE 

be made on the occasion, by knockings, approving the truths uttered; all 
which was strikingly verified. Once, at a most unexpected interview, when 
nothing of the kind had been previously thought of by any person present, 
a spirit, so purporting, who had several times evinced much interest in my 
public labours, spelled out: — 'Have you selected your subjects of dis- 
course for the next Sunday?' Only one of them, I answered. Would 
my spirit friend like to suggest a text for the other part of the day ? 
'Yes.' What is it? I inquired. He spelled out the word 'The/ and 
ceased. Wondering at his silence, the signal of another spirit was given. 
The new-comer communicated by movings of the table, not by raps, like 
the other. He said that our friend, the rapper, had been suddenly sum- 
moned away for a few moments, but would certainly return soon. He did 
return within fifteen minutes, resumed his communication just where he 
left it, and spelled out — l The second chapter of first Corinthians, the 
twelfth and thirteenth verses.'' No man in the room had the least recol- 
lection of the words referred to. So the Bible was called for, when the 
text proved to be the following : — l Now ice have received, not the spirit 
of the world, but the spirit which is of God, that ice might know the 
things that are given to us of God. Which things we also speah, not in 
the words which man's wisdom teacheth, but which the Holy Ghost teach- 
eth; comparing spiritual things with spiritual. 7 Struck with the sub- 
limity, purity, richness, and force of the passage, I answered that I accepted 
it thankfully, as a very appropriate text for the occasion referred to, and 
would endeavour to illustrate its great truths as well as I might be able. 
My spirit friend expressed great pleasure by sounds rapidly made on the 
table, and announced that he and several other sympathizing spirits should 
be present to hear the discourse, and, if the medium should also be there, 
would manifest their approbation of the good things uttered. All this 
was verified in a remarkable manner. 

1603. " I have seen a medium gently magnetized and thrown into a 
trance in one minute, by the imperceptible influence of the spirits, in ac- 
cordance with their own original proposition, reluctantly acceded to by the 
medium and her friends ; during which sometimes she had visions of the 
spirit world, and at others became entirely non-cognizant of every thing 
transpiring in either world. In the latter case, the spirits, as previously 
promised, made use of her organs of speech, unconsciously to herself, and 
thus answer d numerous questions, instead of responding by the rappings. 
That these trances were not superinduced by mortal agency, and were not 
feigned, but real, I am as certain as I can be of any thing not absolutely 
beyond the possibility of mistake. 

1604. " I might proceed much further in the particularization of mani- 
festations coming under my personal observation, but will not make myself 
tedious. Suffice it to say, that I have witnessed enough with my own eyes 
and ears to prepare me for the belief of the still more incredible manifes- 



OP THE EXISTENCE OF SPIRITS. 321 

tations reported from a thousand places in our country and the world. I 
will merely add, that I have received many excellent communications from 
these invisible friends, and scarcely a single one of a light, frivolous, or 
low character; though I know that in this respect my experience has been 
unlike that of some others. I can say in truth, speaking for myself alone, 
that my whole moral nature has been purified and elevated by the influ- 
ences which have flowed in upon me during the investigation of this sub- 
ject. Others, I am sure, can say the same. There are those, no doubt, 
who have abused the whole thing — befooling themselves and others in a 
lamentable manner. What is there in the wide world that has wholly 
escaped abuse and perversion? Reason, inspired and crowned with the 
wisdom from above, is indispensable to the avoidance of these evils. Un- 
til a much larger portion of mankind than at present attain to the de- 
velopment of their higher faculties, we must expect the abuse and perver- 
sion, to a greater or less extent, of every thing in nature. 'But wisdom 
is justified of all her children/ " 

1605. The following statement of A. H. Jarvis, a Methodist clergyman, 
of Rochester, New York, is copied from Mr. Ballou's work. It is one of 
those manifestations in which the information conveyed cannot be con- 
ceived to have pre-existed in the mind of the person by whom it was 
received : 

1606. " There are many facts which have come under my observation, 
equally convincing of the intelligence and utility of the communications 
from these unseen agents, who, I now believe, are continually about us, 
and more perfectly acquainted with all our ways, and even our thoughts, 
than we are with each other. But the fact in reference to my friend 
Pickard is what you desire. He was at my house on Friday afternoon, 
April 6, 1849. None of the Fox family were present. "While at the tea- 
table, we had free communications on different subjects. Pickard was re- 
quested to ask questions. He desired to know who it was that would an- 
swer questions. The answer was — 'I am your mother, Mary Pickard.' 
Her name, or the fact of her death, was not known to any of us. The 

next Monday evening he (Pickard) was at Mr. G 's, and tarried there 

over night. He there received a communication, purporting to be from 
his mother, saying, l Your child is dead/ He came immediately to my 
place, and said he should take the stage for home, (Lockport, sixty miles 
distant.) He left in the stage at 8 or 9, A. M. At 12, M., I returned 
to my house, my wife meeting me with a telegraph envelope. I broke the 
seal and read mentally, first : 

" 'Rochester, April 10, 1849. 

1607. " ' By telegraph from Lockport — the Be v. A. H. Jarvis, No. 4 
West St. 

1608. " 'Tell Mr. Pickard, if you can find him, his child died this 
aiorning. — x\nswer. R. Mallort.' 

21 



322 ADDITIONAL CORROBORATIVE EVIDENCE 

1609. " I then read it to my wife, and said, ' This is one of the best and 
most convincing evidences of the intelligence of those invisible agents ;' and 
then I added, i God's telegraph has outdone Morse's, altogether.' 

" Yours, truly, A. H. Jarvis.' 

"To E. TV. Capron, Auburn."" 

1610. The subjoined opinions of the spirits, taken from the volume 
above mentioned, differ but immaterially from those which I have received; 
proving that information respecting scriptural morals, when properly 
sought, will be consistently obtained : 

1611. " 1. There is one and but one God, an infinite Spirit and the Fa- 
ther of spirits. He loves all, and eternally seeks their good by all wise and 
fitting means. 

1612. " 2. All human beings are spirits as to their absolute internal con- 
stitution, and soon after death emerge into distinct conscious spiritual iden- 
tities, having bodies, forms, and peculiarities as obviously cognizable to 
each other, and as distinguishable from each other, as here in the flesh. 

1613. li 3. All human beings possess certain mental and moral qualities, 
partly constitutional, partly circumstantial, and partly self-wrought, which 
determine for the time being each individual's real spiritual character and 
relative nearness to, or distance from, the divine standard of perfection. So 
that each one is in a certain sphere, and in some circle or degree of that 
sphere, as to his spirit, always, whether existing in the fleshly body or 
after his dissolution. And if a person is spiritually in a certain sphere at 
death, in that sphere he finds himself the moment he resumes his con- 
sciousness in the spirit world, associated with kindred spirits. 

1614. "4. There are seven spirit spheres, or circles,* inferior to the 
heavenly or celestial spheres, and each sphere or circle has several degrees. 
Man is a being by nature capable of progress, subject to certain funda- 
mental spiritual and moral laws. In conformity to these laws, he may now 
progress from lower to higher spheres ; i. e. he may draw nearer and nearer 
to God ; or, what is the same thing, nearer as a spirit to the divine stand- 
ard of perfection. But without conformity to these laws, he cannot pro- 
gress, but obscures and debases himself. Death does not change man's 
real character, nor his proper spirit sphere, nor his capability to make pro- 
gress, nor the laws of progress. No man is in a morally worse state, all 
things considered, by reason of passing into the spirit world. The worst 
even are, if any way affected, in a better state there than in the flesh. 
They whose spirit sphere was purer, find themselves proportionally blessed. 
Many remain very long in the lower spheres, where, though enabled to 
enjoy existence in the degree possible at such a distance from the divine 
focus of blessedness, they are ' spirits in prison,' and wretched in com- 



[* According to my spirit friends, this earth forms one of them, the first; so that there 
arc six spirit spheres.] 



OF THE EXISTENCE OF SPIRITS. 323 

parison with those in the paradisaical spheres. Their existence is a bless- 
ing to them even while thus low, and there is no such place or state as a 
hell of unmitigated, hopeless misery. Meantime, God, angels, and all 
the higher spirits, are for ever seeking the elevation of the inferior spirits, 
by all just, wise, and appropriate means. And no one, however low and 
sluggish of progress, will finally fail to be attracted upward, obediently to 
the divine laws, from one degree to another, and from one sphere to an- 
other, till he reach the heavenly mansion — even though it take an age of 
eternities to complete his destiny. 

1615. " 5. Spirits in the higher of the seven spheres are employed in 
three general exercises. 1. In religious aspirations, meditations, worship 
— in striving after a more perfect knowledge of and communication with 
God — whom they cannot see there any more than here, as a personal be- 
ing, but only in spirit by faith and intuition. 2. In study, self-examina- 
tion, contemplations of truth, and acquainting themselves with all useful 
knowledge attainable by them. 3. In ministering to struggling spirits on 
earth and in the lower spheres — endeavouring to elevate and bless them • 
thus cultivating love to God, wisdom within themselves, and ever-active 
benevolence to their inferiors in condition. Spirits in any circle can descend 
into all the circles below their own, but cannot, except by special per- 
mission, ascend into a higher sphere, until qualified by spiritual progress. 

1616. " 6. Mankind are by nature one family of brothers and sisters, 
the offspring of a common Father in heaven, whom they ought to love with 
all their heart, and each other as themselves. The good of each is really 
the good of all, and that of all the good of each. Therefore, no one can 
injure another without injuring himself in the end. All kinds of tyranny 
and oppression are utterly sinful. So all war, violence, revenge, and vin- 
dictive punishment. So all intemperance, debauchery, and sexual pollu- 
tion. So all falsehood, covetousness, fraud, extortion, and pecuniary taking 
of advantage. So all pride and domineering of superiors over inferiors. 
So all religious bigotry, thrusting down, persecution, and sectarian bitter- 
ness. So every thing contrary to personal holiness, to the piety which 
loves God supremely, and man as a brother, whether friend or foe. These 
reliable spirits are everywhere reformers, regenerators of the world, indivi- 
dually and socially. They are for the reconciliation of all things — for 
universal harmony — on the great principles of truth, purity, justice, love, 
and wisdom. And they all predict a better future for the human race here 
on earth, as well as in the future state. 

1617. " 7. It is the imperative duty of every human being to exercise 
his own powers, faculties, reason, and judgment, with modesty, humility, 
and firmness, and not to be overawed, borne down, or led away captive, by 
any assuming spirit in or out of the flesh. Every one is accountable for 
himself, and ought both to judge and act for himself, with supreme reve- 
rence for God and his moral perfections, according to his own highest con- 



324 ADDITIONAL CORROBORATIVE EVIDENCE 

victions of truth and duty. Thus he should examine the Bible and all 
books. Thus all human governments, authorities, powers, constitutions, 
laws, customs, and usages, in church and state. Thus try all spirits, and 
their communications— all pretended prophets, philosophers, and teachers — 
all professions and assumptions whatsoever. No one should, imperiously 
dictate, or cower down before another. But truth, rectitude, reason, and 
the suasion of wisdom, should alone sway the minds of moral agents. 

1618. "Such is a fair digest and summary of the principal doctrines 
put forth in ninety-nine one hundredths of the communications of reliable 
spirits throughout the country. I have stated them in my own language, 
as I have understood them. It will be seen that they differ in some re- 
spects from every sectarian view of theology, religion, and morality now 
popular in the world." 

TJie Hon. J. W. Edmonds's Testimony. 

1619. To those who have not seen the original statement of the benevo- 
lent and distinguished Judge Edmonds, respecting his conversion, the sub- 
joined account, taken from the introduction to his work on " Spiritualism," 
may prove interesting. 

1620. " It was in January, 1851, that my attention was first called to 
the subject of i spiritual intercourse/ I had, in the course of my life, 
read and heard from the pulpit so many contradictory and conflicting doc- 
trines on the subject (of man's future existence) that I hardly knew what 
to believe. 

1621. " For about four months I devoted at least two evenings in a 
week, and sometimes more, to witnessing the phenomenon in all its phases. 
I kept careful records of all I witnessed, and, from time to time, compared 
them with each other, to detect inconsistencies and contradictions. I read 
all I could lay my hands upon, on the subject, and especially all the 
professed ' exposures of the humbug/ In fine, I availed myself of every 
opportunity that was afforded thoroughly to sift the matter to the bottom. 
I was all this time an unbeliever. At length the evidence came, and with 
such force that no sane man could withhold his faith. 

1622. "To detail what I witnessed for those four months, and recorded, 
would fill, at least, one hundred and thirty closely-written pages. I will, 
however, mention a few things, which will give a general idea of that 
which characterized interviews now numbering several hundred. Most of 
them have occurred in the presence of others. I have preserved their 
names in my records. * * * * * These considerations grow out of 
this fact : 

1623. "First. That I have thus very many witnesses whom I can 
invoke to establish the truth of my statements. 

1624. " Second. That if I have been deluded, and have not seen and 
heard what I think I have, my delusion has been shared by many as 



OP THE EXISTENCE OF SPIRITS. 325 

shrewd, as intelligent, as honest, and as enlightened people as are to be 
found anywhere among us. 

1625. " My attention was first drawn to the intercourse by the rappings, 
then the most common, but now the most inconsiderable, mode of com- 
muning. Of course I was on the look-out for deception, and at first relied 
upon my senses, and the conclusions which my reason might draw from 
their evidence. * * * 

1626. "After depending upon my senses as to these various phases of 
the phenomenon, I invoked the aid of science, and, with the assistance of 
an accomplished electrician and his machinery, and of eight or ten intel- 
ligent, educated, and shrewd persons, examined the matter. We pursued 
our inquiries many days, and established, to our satisfaction, two things : 
first, that the sounds were not produced by the agency of any person pre- 
sent or near us ; and, secondly, that they were not forthcoming at our will 
and pleasure. In the mean time, another feature attracted my attention, 
and that was ( physical manifestations/ as they are termed. Thus, I have 
known a pine table, with four legs, lifted up bodily from the floor, in the 
centre of a circle of six or eight persons, turned upside down, and laid 
upon its top at our feet, then lifted up over our heads, and put leaning 
against the back of the sofa on which we sat. * * * * I have seen a ma- 
hogany centre-table, having only a centre leg, and with a lamp burning 
upon it, lifted from the floor, at least a foot, in spite of the efforts of those 
present, and shaken backward and forward, as one would shake a goblet in 
his hand. * * * * 

1627. "I have known a dinner-bell, taken from a shelf in a closet, rung 
over the heads of four or five persons in that closet, then rung around the 
room over the heads of twelve or fifteen persons in the back parlour, and 
then borne through the folding-doors to the farther end of the front par- 
lour, and then dropped on the floor. 

1628. " I have known persons pulled about, with a force which it was 
impossible for them to resist; and once, when all my strength was added, 
in vain, to that of one thus affected. 

1629. "I have known a mahogany chair thrown on its side, and moved 
swiftly back and forth on the floor, no one touching it, through a room 
where there were, at least, a dozen people sitting. Yet no one was touched, 
and it was repeatedly stopped within a few inches of me, when it was 
coming with a violence which, if not arrested, must have broken my legs. 

1630. " This is not a tithe, nay, not an hundredth part, of what I have 
seen, of the same character. At the same time, I have heard from others, 
whose testimony would be credited in any human transaction, and which 
I could not permit myself to disregard, accounts of still more extraordi- 
nary transactions ; for I have been by no means so much favoured in this 
respect as some. 

1631. "Intelligence was a remarkable feature of the phenomenon. 



326 ADDITIONAL CORROBORATIVE EVIDENCE 

Thus, I have frequently known mental questions answered — that is, ques- 
tions merely framed in the mind of the interrogator, and not revealed by 
him or known to others. Preparatory to meeting a circle, I have sat down 
alone in my room, and carefully prepared a series of questions to be pro- 
pounded; and I have been surprised to find my questions answered, and 
in the precise order in which I wrote them, without my even taking my 
memorandum out of my pocket, and when I knew that no person present 
knew that I had prepared questions, much less what they were. 

1632. "My most secret thoughts — those which I never uttered to 
mortal man or woman — have been freely spoken, as if I had uttered them. 

1633. "I have known Latin, French, and Spanish words spelled out 
through the rappings; and I have heard mediums, who knew no language 
but their own, speak in those languages, and in Italian, German, and 
Greek, and in other languages unknown to me, but which were repre- 
sented to be Arabic, Chinese, and Indian, and all done with the ease and 
rapidity of a native. 

1634. "I have seen a person who knew nothing of music, except a 
little that he had learned at a country singing-school, go to the piano and 
play in perfect keeping, as to time and concord, the several parts of an 
overture to an opera. 

1635. " When I was absent last winter, in Central America, my friends 
in town heard of my whereabouts, and of the state of my health, seven 
times j and, on my return, by comparing their information with the entries 
in my journal, it was found to be invariably correct. 

1636. " I went into the investigation, originally thinking it a deception, 
and intending to make public my exposure of it. Having, from my re- 
searches, come to a different conclusion, I feel that the obligation to make 
known the result is just as strong. Therefore it is, mainly, that I give 
the result to the world. " J. W. Edmonds." 

Testimony of Henry Lloyd Garrison. 

1637. Mr. Garrison is spoken of as "a man of unimpeachable veracity 
and independent mind. His testimony will have weight with one class of 
inquirers, if not with another. The following is from the " Liberator" of 
March 3, 1854. 

1638. "We are often privately asked, what we think of the ( Spiritual 
Manifestations/ so called, and whether we have had any opportunities to 
investigate them. 

1639. " When we first heard of the 'Rochester blockings/ we supposed 
(not personally knowing the persons implicated) that there might be some 
collusion in that particular case, or, if not, that the phenomena would ere 
long elicit a satisfactory solution, independent of all spiritual agency. As 
the manifestations have spread from house to house, from city to city, from 
one part of the country to the other, across the Atlantic into Europe, till 



OF THE EXISTENCE OF SPIRITS. 327 

now the civilized world is compelled to acknowledge their reality, however 
diverse in accounting for them — as these manifestations continue to in- 
crease in variety and power, so that all suspicion of trick or imposture be- 
comes simply absurd and preposterous — and as every attempt to find a so- 
lution for them in some physical theory relating to electricity, the odic 
force, clairvoyance, and the like, has thus far proved abortive — it becomes 
every intelligent mind to enter into an investigation of them with candour 
and fairness, as opportunity may offer, and to bear such testimony in regard 
to them as the facts may warrant, no matter what ridicule it may excite 
on the part of the uninformed or skeptical. 

1640. "As for ourselves, most assuredly we have been in no haste to 
jump to a conclusion in regard to phenomena so universally diffused, and 
of so extraordinary a character. For the last three years, we have kept 
pace with nearly all that has been published on the subject; and we have 
witnessed, at various times, many surprising ( manifestations/ and our 
conviction is, that they cannot be accounted for on any other theory than 
that of spiritual agency. This theory, however, is not unattended with 
discrepancies, difficulties, and trials. It is certain that, if it be true, there 
are many deceptive spirits, and that the apostolic injunction to 'believe 
not every spirit/ but to try them in every possible way, is specially to be 
regarded, or the consequences may prove very disastrous. 

1641. "Wfc might write a pretty long essay on what we have seen and 
heard, touching this matter; but this we reserve for some other occasion. 
We shall now merely describe some of the phenomena which we witnessed 
in Xew York during our recent visit to that city. 

1612. '"The medium in this instance was Mrs. Brown, formerly Mrs. 
Fish, of Rochester. The circle was composed of six gentlemen and four 
ladies. The table was of ample dimensions, so as to accommodate the 
party without inconvenience. We sat around it in the usual manner, (the 
hands of each individual resting upon the table,) and engaged in social 
chit-chat. While waiting for some demonstrations from the invisible 
world, we had our right foot patted as by a human hand, and the right leg 
of our pantaloons strongly pulled, by some unseen agency. This was done 
repeatedly, though we said nothing at the time; but, thinking it might be 
possible that the foot of some one of the company might undesignedly be 
in contact with our own, we cautiously felt around to ascertain if this were 
the case, but there was nothing tangible; and the moment we put our foot 
down, the same familiar tappings and jerks followed. Still, we made no 
disclosure. Raps were then distinctly heard, and the alphabet was called 
for. Letter by letter, it was rapped out that the medium must put her feet 
in the custody of one of the party, and then we were told to wait for de- 
monstrations. This was evidently done to convince every one present that 
the medium had nothing to do with the phenomena, by way of fraud or 
collusion ; and, during the entire sitting, (a protracted one.) before any re- 



328 ADDITIONAL CORROBORATIVE EVIDENCE 

markable feat was performed, the medium was invariably ordered to take 
such a position as to render it clearly impossible for her to be privy to it. 
The presence of several spirits was indicated during the evening, and satis- 
factory tests were made ; but the most communicative and efficient one pur- 
ported to be that of i Jesse Hutchinson.' It was he who had been play- 
ing bo-peep with us under the table ', and, now that the medium was se- 
cured, to the satisfaction of all present, he renewed his salutations, not 
only to us personally, but to nearly every one of the circle. The ladies 
had their dresses, and the gentlemen their pantaloons, pulled, and their 
feet patted, in the most emphatic manner. Heavy raps were now made 
on the floor; and, on being requested to that effect, i Jesse' beat a march — 
it seemed to us Washington's march — in admirable time, and in the most 
spirited manner ; no drummer could have done it more skilfully. He was 
then asked to beat time, while the company joined in singing several 
tunes — ' The Old G-ranite State,' among others — which he did to perfec- 
tion. He then spelt out the following communications by the alphabet : 
' I am most happy, dear friends, to be able to give you such tangible evi- 
dence of my presence. The good time has truly come. The gates of the 
New Jerusalem are open, and the good spirits, made more pure by the 
change of spheres, are knocking at the door of your souls.' 

1643. " Isaac T. Hopper now indicated his presence to his daughter, 
who was at the table, and made some physical demonstrations. His mes- 
sage, as rapped out, was as follows : 'lam truly happy to echo back joy 
and gladness from my happy home. Truth is bearing its way on gloriously, 
and the subject of Spiritualism will work miracles in the cause of reform. 
My friends, the rock of prejudice begins to yield to the hammer of truth ; 
and, now, with the aid of good spirits, you can blast it without the use of 
powder.' And he subsequently added, 'I want you to see that spirits have 
power to move matter.' 

1644. "It was next rapped out, 'Put the bell under the table.' We, 
accordingly, took the bell, (an ordinary table-bell,) and put it down at our 
feet. In a few moments, it was smartly rung by an unseen power, and 
then fell to the floor. This was done again and again — the bell making 
the circuit of the table, and ringing so loudly that the servant-girl, in an ad- 
jacent room, supposing she was needed, came in to inquire what was wanted. 

1645. " Next, a cane with a hooked handle was laid on the carpet, 
under the table. Immediately, it struck the table violently, and rubbed 
along the under surface its entire length. It then fell to the floor, and 
traversed over and under the feet of several of the party, like a living 
snake — in one or two instances the foot being involuntarily lifted to enable 
it to pass under. Its movements were exceedingly curious. At one time, 
we caught hold of the handle as it protruded itself by our side, and en- 
deavoured to pull it from under the table ; but the resistance was as strong 
as though another hand was grasping it at the opposite end. 



OP THE EXISTENCE OP SPIRITS. 329 

164G. " We were now directed to put several tilings under tlie table, 
observe how they were placed, and wait for results. When told to look, 
we found that a penknife was missing, nor could it be discovered by the 
most careful search. On again resuming our seats, we were told to take 
another look ; and, behold ! there was the penknife, precisely where it 
had been originally placed ! 

1647. " Next, we were directed to lay some writing-paper, with a pen- 
cil upon it, under the table. This was done ) and, in a few moments, on 
being told to look, we found the word i Jesse* written upon it in a scrawl- 
ing hand, as though made with great difficulty. The same experiment 
was again made, and ' Isaac T. 11/ (Hopper) was written very legibly, and 
in a different hand. A third time this was done, and ' Mary Jane* was 
recorded, — the name of a young lady who had been communicating with 
a gentleman present. The first two autographs we have in our possession. 

1648. "We now made two requests of 'Jesse/ to convince us yet 
more strongly of his presence. The first was, to press our right foot 
firmly to the floor, and to make loud raps directly under it. This was 
quickly done, the foot being grasped as by a mortal hand, and vibrating 
to the raps thus strangely made. The second was, if possible, to take us 
by the right hand with his own, so as to make the touch palpable beyond 
a doubt. Keeping the hand carefully in custody between our knees as we 
sat — the hands of all the company, including those of the medium, being 
on the table — we, in a few moments, had it patted, first on one side, then 
on the other, briskly and repeatedly, as if by another hand, having a ne- 
gative feeling, as though there was no warmth in it, but natural in every 
other respect. For the general gratification, the same thing was done to 
others of the party. 

1649. " How shall demonstrations like these be accounted for, except 
on the hypothesis of spirit-agency ? If we cannot positively affirm that 
Isaac T. Hopper and Jesse Hutchinson were present on that occasion, we 
are, at least, prepared to declare, as our own conviction, as well as that of 
the entire company, we believe, that invisible spirits, not of this mundane 
sphere, performed the phenomena we have thus briefly narrated to our 
readers." 

Testimony of Mr. and Mrs. Newton. 

1650. The following is extracted from a highly interesting letter, enti- 
tled, " The Ministry of Angels Realized," addressed by Mr. and Mrs. 
Newton to the Edward's Congregational Church, Boston, of which they 
were members. Mr. Newton is editor of the "New England Spiritualist," 
and sustains a reputation for high moral and intellectual attainment. 

1651. " The results, however, of this first investigation, at the time, were 
(for reasons not then apparent, but which have since been made plain to us) 
far from satisfactory. Though we witnessed some striking evidences of 
invisible intelligent agency, there was nothing by which this agency could 



330 ADDITIONAL CORROBORATIVE EVIDENCE 

be possibly identified ; and the conclusion seemed most in accordance with 
our previous opinions, that, if any agency beyond that of human beings 
was concerned, it was that of evil and seducing spirits. Some months 
subsequently to this, we were led to attempt the investigation under cir- 
cumstances more favourable to arriving at a satisfactory conclusion. * * * 
The results of this interview were of the most surprising, yea, astounding 
character. An intelligence, claiming to be that of a venerated parent, who 
had long since passed within the vail, manifested its presence, and addressed 
to one of us a communication glowing with parental affection, and breath- 
ing the very spirit of the upper realm. This was accompanied by the 
statement of a number of facts, pertaining to his earthly life, none of which, 
we were fully satisfied, could have been known to any person, bodily 
present, except the inquirer, and some of them unknown even to him. 
Although the investigation had been approached with minds on the alert 
and perceptions sharpened to detect collusion, imposture, deception, or dia- 
bolism, in any of its forms, no trace of them could be perceived ; all was 
conducted with evident frankness and candour, on the part of those con- 
cerned ; and no solution of the mystery was then arrived at, and no ade- 
quate one has since been offered, which does not recognise the agency of in- 
telligent beings. A trumpet-blast from the clouds could scarcely have been 
more startling to our prejudices and unbelief than was that message from 
the hidden world. * * * As may be well supposed, the interest awakened 
by this occurrence was sufficient to lead to a further investigation. But a 
truth so novel and startling could not at once be received, however de- 
monstrative and convincing the evidence on which it rested. Nor was it 
until evidence had accumulated upon evidence, and proof become piled 
upon proof — not until manifestations of the most marvellous character 
had been repeatedly witnessed, under a great variety of circumstances, and 
notwithstanding the application of every conceivable test — that we could 
consent to acknowledge, even to ourselves, a belief in the agency of spi- 
ritual beings. That belief, however, in spite of prejudice and skepticism, 
in spite of the general cry of " humbug" and " imposture," in spite of all 
attempts of scientific men to explain the marvels on the basis of material- 
ism, (which explanations we found in every case to be wholly inadequate 
to account for what we witnessed,) that belief became at length forced 
upon our minds by irresistible evidence. 

1652. " But the question still pressed upon us, who were these invisible 
beings ? and what their character and designs ? They claimed to be the 
spirits of departed human beings. Some of them insisted that they were 
our relatives and friends, and they furnished most^tartling and inexplica- 
ble proofs of their identity. They professed to be thus manifesting them- 
selves to our outward senses, for the purest and holiest of purposes. * * * 

1G53. " The most favourable of opportunities were offered us for making 
investigation, and they were carefully and prayerfully improved. 



OF THE EXISTENCE OE SPIRITS. 331 

1654. a For several months did we continue to apply to what was tran- 
spiring under our notice, through the niediumship of others, the keenest 
powers of observation, and the highest exercise of moral perception, which 
have been granted us; ever seeking light and aid from Him who has said, 
1 Ask, and ye shall receive/ 

1655. "At length, these intelligences from another sphere began to 
manifest themselves to us in a manner most unlooked-for and diverse from 
any thing we had elsewhere witnessed, in the quietness and seclusion of 
our own home, and without the intervention of any other person. From 
small and gentle beginnings, they have gone forward, as we were able to 
bear the increasing' light, to give greater, and higher, and clearer proofs 
of the reality of their presence, their identity, and their heavenly mission ; 
until, through a period of six or seven months, we have been permitted, 
as we believe, the almost daily enjoyment of the sweetest and most inti- 
mate communion with the spirits of 'just ones made perfect above/ 

"A. E. Newton, 
S. J. Newton." 

Testimony of Members of the New Yorh Circle. 

1656. The following is a statement of facts by Mrs. Charles Partridge, 
taken from the minutes o the New York circle, attested by several highly 
respectable and credible persons, among whom is my personal friend, Doc- 
tor Gray. 

1657. " Persons at the circle have been unexpectedly turned round in 
the chairs in which they were sitting, and moved to and from the table. 
Chairs and sofas have suddenly started from their positions against the 
wall, and moved forward to the centre of the room, when they were re- 
quired in the formation of the circle. The persons in the circle have 
each successively lifted his own side of the table, and the invisible power 
has raised the opposite side correspondingly. Occasionally the spirits 
have raised the table entirely, and sustained it in air, at a distance of 
from one to three feet from the floor, so that all could satisfy them- 
selves that no person in the flesh was touching it. Lights of various 
colours have been produced in dark rooms. A man has been suspended 
in, and conveyed through, the air, a distance of fifty feet, or more. The 
communications have been given in various ways, but chiefly in writing, 
and by the rappings through the ordinary alphabetical mode. 

1658. " At the close of the session held on the 17th of November, 1S51, 
the spirits, through the alphabet, and in their usual manner, said, * We 
wish to give you a sentence for you to find out and remember;' when the 
following was communicated : l Dcbcmos amar a todo d mundo aun a nu- 
estros enemir/os.' No person present on that occasion understood a word 
of this language, but we were subsequently informed that it was Spanish. 

1659. " During the session on the 19th of January, 1852, the spirits sig- 



332 ADDITIONAL CORROBORATIVE EVIDENCE 

nified their desire to make a communication in Hebrew. Mr. Partridge 
asked who should call the alphabet, and received for answer, ' The only 
person present who understands it — George Bush.' Professor Bush there- 
upon proceeded to repeat the Hebrew alphabet, and a communication in 
that language was received. 

1660. " Many additional facts might be given to show that spirits com- 
municate in various languages through E. P. Fowler; but the above will 
suffice for the purposes of this statement. 

1661. "We cannot allow the present occasion to pass, without an ex- 
pression of the entire confidence and unqualified esteem with which Mr. 
Fowler is regarded by the members of the New York circle, and by those 
who know him generally. We have had an intimate personal acquaintance 
with him for two years past — some of its for a much longer period — and 
we have only known him as a high-minded and honourable young man. 
From the beginning, he has steadily refused to accept the slightest com- 
pensation for his time and services while employed in the capacity of a 
medium; and we deem it but an act of simple justice to Mr. F. to record 
the fact that, on all occasions, we have found him entirely unassuming in 
his deportment, and eminently truthful in his life. 

"K. T. Hallock, M. X>., W. J. Baner, 

J. T. Warner, M. D., John F. Gray, M. D., 

Almira L. Fowlerj Samuel T. Fowler, 

A. G. Hull, M. D., Mr. & Mrs. Charles Partridge." 

Testimony of the Rev. D. F. Goddard, Boston. 

1662. "This is to certify that, during a long investigation of the mo- 
dern phenomena which are now attracting attention in our own country 
and in the old, I have repeatedly seen my own table, in my own room, to 
which I know there is no nice machinery affixed for purposes of deception, 
without any contact whatever of earthly kind, raised, tipped, moved about 
the room, as if a strong man was there at work. Also, a piano-forte played 
upon in the same way, without mortal contact, producing most beautiful 
music — an ocean piece, in which a storm was represented succeeded by a 
calm. These phenomena occurred in the presence of s'everal other indivi- 
duals of both sexes, all of whom saw, and all of whom are ready to testify. 
I have also received from a medium, who never saw me before, and knew 
nothing of my family, the fact of my father's death, his name, and a 
perfect facsimile of his handwriting; and this when I was not expecting 
such handwriting, and could not have possibly imitated it, without a copy, 
in the labour of three months. D. F. Goddard. " 

1663. As this work may be read by many who have not perused any 
other book on the subject of which it treats, I hope that those who take it 
up, having a knowledge of the most important spirit manifestations here- 
tofore published, will excuse my quoting them here. My object is to fur- 



OF THE EXISTENCE OE SPIRITS. 333 

nish the readers of this volume a reasonably, comprehensive view of Spi- 
ritualism, without the necessity of their referring to works which may not 
be easily accessible. 

1664. To the cool Yankee sagacity of Mrs. Fox and her daughters, the 
world is indebted for the happy result that these manifestations did not, 
like those which preceded them in other parts of the world, end in a mere 
inexplicable mystery, and erroneous inferences as to their origin. I allude 
here to the well-known fact, that similar manifestations were made in the 
early part of the last century, in Epworth, England, at the mansion of the 
celebrated clergyman, Wesley, and that one of his daughters was endowed 
with the attributes of a medium for many years, without the art of alpha- 
betic communication having been suggested. 

1665. I might here republish the history of the famous u rapping s and 
knockings" at Hydesville and Rochester, in the State of New York; but 
as regards evidence, they amount to about the same thing, only not so con- 
centrated, as those demonstrations which occurred at the residence of the 
Rev. Dr. Phelps, in Stratford, Connecticut. The doctor, who is a Congre- 
gationalist, and one of the most worthy men in the world, became a con- 
vert to Spiritualism in consequence of these manifestations, an account of 
which is subjoined. I quote it from the excellent work of E. W. Capron, 
Esq., entitled, "Modern Spiritualism, its Facts and Fanaticisms." 

1666. I omit quoting the history of the abortive effort made by the 
spirits to communicate with the "Wesleys, but refer the reader to the ac- 
count published in a work entitled, " Memoirs of the Wesley Family," 
by Adam Clark, LL.D., second edition, 1846; or to the work of Mr. 
Capron, already specified. 

Manifestations at Stratford, Conn., in the House of Rev. Eliakim Phelps, 
D.D. — Remarkable Exhibitions of Power. — Singular Occurrences. — 
Image-making. — Destruction of Furniture. — Incendiary Spirits. — 
The Spirits identified. — Unhappy Spirits, from the remembrance of 
wrong done in this World. — Wrong-doing revealed. — Directions given 
for restoring ill-gotten Gains. — Discontinuance of the Manifestations. 

1667. " While these strange occurrences were taking place at Rochester 
and Auburn, and the press and people were busy in trying to account for 
them on strictly mundane principles, making all manner of insinuations 
against the character and motives of those who even dared to investigate 
for themselves, some manifestations took place at Stratford, Conn., which 
attracted attention to that quarter, as well on account of the character and 
standing of the gentleman at whose house they occurred, as the very strange, 
boisterous, and violent character of the manifestations. I have been allowed 
to examine all the records kept of the occurrences by Dr. Phelps, and shall 
be able, therefore, to present the history with more minutcuess and accu- 
racy than has ever before appeared. 



834 ADDITIONAL CORROBORATIVE EVIDENCE 

1668. "The first disturbances took place on the tenth day of March, 
1850, at the house of Rev. Eliakim Phelps, D.D. The house had been 
occupied by him from the 22d of February, 1848. It is a large and gen- 
teel country mansion, separated from the street by a fence forty-five feet 
in front of the house ; which is thirty-two feet in front, and, including the 
piazza, seventy feet deep, with a hall thirteen feet wide, running through 
the whole depth of the building. Adjoining, and opening from this hall, 
are two parlours and a dining-room. On the second floor are five sleeping- 
rooms, and on the third floor two. The kitchen is in the basement. The house 
was built about the year 1829 or '30 by a Captain Dondall, who for several 
years commanded a vessel in the China trade, and who died in the Bay of 
Canton within two or three years after his family had taken up their resi- 
dence in the house. The property then passed into the hands of another 
sea-captain, by the name of Purcell, who, with his family, occupied it for 
several years. Captain Purcell dying suddenly in New York, the family 
removed, and the house was occupied by an Episcopal clergyman for a 

school a year or more, and afterward by a Mr , also as a school for 

boys. 

1669. "None of the families who had thus far occupied the house had 
ever been disturbed, or witnessed any thing aside from ordinary events. 
At the death of Captain Purcell it became the property of the two daugh- 
ters, of whom Dr. Phelps purchased it during the month of November, 

1847. For two years previous to this it had been unoccupied. Dr. Phelps 
and family commenced their residence therein on the 22d of February, 

1848. Nothing occurred to excite the attention of the family out of the 
ordinary course of events until the 10th of March, 1850; and, as before 
stated, nothing can be learned of any strange or unusual events occurring 
there previous to that time. It will be observed by the dates given that 
Dr. Phelps had occupied the house more than two years, had found it an 
agreeable and quiet place of residence — having never himself or any mem- 
ber of the family been disturbed or alarmed by unusual occurrences. On 
the 10 th of March, as above stated, it being the Sabbath, Dr. Phelps and 
family, consisting of Mrs. Phelps, two daughters, and two sons, the eldest 
a daughter aged sixteen, a son of twelve years, and a second daughter of 
six years, children of Mrs. Phelps by a former marriage, and another son of 
Dr. Phelps by the present marriage, not then three years old, all attended 
church j and an Irish servant girl, who had been employed in the family 
some six months, and had shown herself to be honest and trustworthy, had 
gone on that day to Bridgeport, to attend the Catholic church. On leav- 
ing the house in the morning, it appears that the doctor had secured the 
chamber doors, and put the keys in his pocket; those which could be were 
locked inside and the keys left in them. The only door by which the cham- 
bers could be entered was locked, and the key taken by Dr. Phelps. He 
also locked the front door inside, left the key in the lock, and, passing out at 



OF THE EXISTENCE OF SPIRITS. 335 

the back door, locked that, and placed the key in his pocket. On return- 
ing from church at noon, the front door was found standing open j the 
chamber doors, which were left fastened, were now open ; and in the nursery 
the furniture was thrown about in disorder ; chairs on the bed, and thrown 
down upon the floor; the shovel, tongs, and poker, with other things, were in 
unusual positions and places, every thing showing unmistakable signs of the 
work of some rude hand making mischief in their absence. Upon discover- 
ing the disorder here, Dr. Phelps passed into other rooms on the same floor, 
but could see no further evidence of intrusion. The first supposition was, 
very naturally, that some person or persons had entered and robbed the house. 
Search was immediately made in the closets where silver plate, spoons, 
forks, etc., were kept. All were found safe and undisturbed. A gold 
watch, left in an exposed place, remained there as left. The impression 
still remained that burglars had been in ; and, on examination of the win- 
dows, one was found that could be raised from the outside, and though there 
was no evidence of entrance having been made there, no doubt existed that 
this was the place of access. Thinking they might return during the after- 
noon, Dr. Phelps remained at home, the other members of the family 
going again to church. Being left alone, the doctor armed himself, and, 
selecting a secluded position, awaited the return of the burglars. There 
was no disturbance during the afternoon ; no sound of footfall ; all re- 
mained quiet. On the return of the family, after the service, usually 
closing at three o'clock, several other articles were found out of place, but 
not in a way to make it certain that they were not moved in the morning. 
Articles of kitchen furniture were changed about. A teakettle, which 
had been used at dinner-time, was found hidden behind some boxes in the 
cellar. The bread, sugar-bowl, eggs, and numerous other things kept in 
the kitchen, were found where they did not belong, and where they had 
evidently been placed in some way which the family could not account for. 
Upon entering the middle chamber, occupied as a sleeping-room, a sheet 
was found spread over the bed outside the counterpane, and beneath which 
was a nightgown and chemise laid out with the arms folded across the 
breast, with stockings placed in a' position to represent, as it seemed, a 
corpse disposed as is usual before placing it in the coffin. On the wall 
were written characters resembling those said by certain clairvoyants to 
belong to a spiritual language, but which none of the family were able to 
decipher. Whether they had any significance, or how they came there, 
was alike an unanswerable question by the family ; they had not observed 
them before. Occurrences ceased for that day and night, yet, no one 
thinking of any mystery in the matter, they imputed it to roguish boys, 
or others, who had effected entrance with false keys, for mischief rather 
than for robbery, and that the culprits would soon be detected. The next 
morning, March 11th, when the family went up stairs, after breakfast, the 
middle chamber had again been visited, exhibiting much the same scene 



836 ADDITIONAL CORROBORATIVE EVIDENCE 

of disorder presented the previous day. A sheet was spread out upon the 
floor, the washstand laid upon its back upon the sheet, a candlestick set 
upon the stand, the washbowl placed upon one side, and the pitcher on the 
other. The nightgown and chemise, used on the previous occasion to re- 
present a dead body, were found one in the bowl, the other in the pitcher. 
It appears that these articles of clothing were not then in use ; they had 
been placed in a trunk which stood in a closet adjoining that room. They 
were replaced in the trunk when removed from the bed the day before. 
As they were conversing in relation to the disposition of the things as 
above stated, Mrs. Phelps looked under the bed, and discovered articles 
there, partially concealed by the bed, resembling those in question. They 
were taken out and pronounced to be the same. Dr. Phelps had not before 
examined them, but then took them, noted the name and number on each, 
as they were marked, folded and placed them again in the trunk, remark- 
ing that he would put them where they would stay ; did not lock the trunk, 
not having a key, but locked the closet and placed the key about his own 
person ; then requesting the family to all leave the room first, which they 
did, the doctor, following, locked the door of the room, and kept the key. 
Having observed that Mrs. Phelps seemed a little troubled as to the 
mystery, he thought to convince her that there was no mystery in the 
matter, and, having secured the closet and room, he descended to 
the rooms below, following them all. After the lapse of some fifteen 
minutes, some person spoke to the doctor, upon which he went up to the 
chambers. At the head of the stairs, out in the hall, he found the same 
articles which he had left as before stated. He examined them, and was 
positive they were the same. He went to the door, found it locked, en- 
tered by applying the key from his pocket, went to the closet, found it 
locked, took the key from his pocket, opened the door, looked in the trunk, 
and the articles were gone ! Dr. Phelps states that he was confident 
there was no deception in the case, and that he then, for the first, felt that 
there was a mystery about the affair. He had never believed in the ap- 
pearing of ghosts or departed spirits, warnings, or any thing of that nature, 
and, at the age of three-score, had never seen or heard any thing connected 
with that class of phenomena. The evidence upon which such supersti- 
tions, as he termed them, rest, he had never examined, and, while he had 
no proof positive that they were impossible, and never did occur, he had 
no evidence to found a belief upon that they ever had. His idea of spi- 
ritual manifestations seems to have been that most, if not all, followed by 
a strict scrutiny, might be accounted for on natural or known principles, 
or some physical means, which would disrobe them of the mysterious alto- 
gether. But it was not to rest here. On the same day (March 11th) the 
moving and throwing of furniture commenced. An umbrella, standing at 
the end of the hall, leaped, without visible assistance, a distance of at 
least twenty-five feet. Dr. Phelps saw the movement, and knows there 



OF THE EXISTENCE OF SPIRITS. 337 

was no perceptible agency by which the motion was produced. A bucket, 
standing at the head of the stairs, was thrown into the entry below 
Smaller articles, such as nails, forks, knives, spoons, bits of tin, iron, and 
keys, were thrown from different directions about the house. He says, 
'There were times when they came from such directions that they might 
have been thrown by some person in the house' — at least, that may be ad- 
mitted j but in very many cases the motion and point of starting were such 
as to preclude all possibility of deception on the part of persons in the 
rooms. During the afternoon, Dr. and Mrs. Phelps had occasion to go to 
Bridgeport, a distance of some three miles. During their absence the 
shovel and tongs, standing in the dining-room, were thrown violently down 
the basement stairs j a piece of mourning-crape fastened to the knocker of 
the back door, and the mirrors in the front chambers covered with sheets 
and tablecloths, as is the custom in some parts of the country while a per- 
son lies dead in the house. The crape on the door Dr. Phelps did not 
see, but the covering on the mirrors he removed with his own hands. The 
position of the mirrors in one room was such that the coverings could not, 
without great difficulty, have been placed there by any person about the 
house. Various articles were said to have been thrown about the room — 
the phenomena continuing in his absence about the same as when he was 
present in the fore part of the day. Soon after sundown all was again 
quiet, and so continued through the night. 

1670. " The next morning, (March 12th,) soon after the family were 
up, the same phenomena began again ; knives, forks, spoons, blocks of 
wood, nails, etc. etc. were thrown from different directions, and with in- 
creased frequency, attended by still stranger circumstances, and those of a 
still more mysterious character. Mrs. Phelps expressed some alarm, and 
a wish that some of the neighbours might be called in. Dr. Phelps 
called on a retired clergyman of Stratford, a man of extensive information, 
much experience, and sound judgment, who was universally admitted to 
be capable of rendering correct judgment and good advice in such a case. 
He requested him to call and spend an hour at the house, to which he 
.cheerfully consented. Dr. P. told him that his family had been a little 
excited by some occurrences in the house, but did not state any of the 
details of the matter, but desired that he would sit with them for a short 
time and witness for himself. He remained all day, but was, at first, 
firmly of the opinion that the occurrences were produced, in some way, 
through the agency of the girl, or some other person about the house, and 
his main attention was directed to the girl in the kitchen, cr the children, 
in the expectation that he should detect them in doing it. 

1671. " The door leading from the parlours to the kitchen was, by his 

request, locked, and all communication between it and the other parts of 

the house cut off; still, the throwing of articles went on as before. The 

children were sent out of the room, and the doors locked j but this made 

22 



338 ADDITIONAL CORROBORATIVE EVIDENCE 

do difference. He stayed through most of the day on Thursday, and re- 
turned soon after breakfast next morning, and remained most of the time 
for nearly three weeks. He became satisfied, before the close of the second 
day, that neither the girl in the kitchen nor the children had any agency 
in producing the strange movements. During the day (March 12th) some 
of the neighbours were in the house, and small blocks of wood were seen 
to fall in different places in their presence ; but only one person noticed 
them in a way to excite inquiry, and that person was requested not to 
mention what she had seen. 

11372. " On Wednesday, March 13th, the manifestations commenced 
early in the morning, in the middle chamber, the room in which two 
children slept, and began while they were both asleep. A book, standing 
in the library, ten or twelve feet from the bed, leaped from the shelf into 
the middle of the room. The blower, which was in the grate, leaped out 
on the floor, a distance of at least six feet, the noise of which first 
awakened the children. At the breakfast-table several articles were 
thrown ; among them a large potato, which had been sent from Pennsyl- 
vania, and laid up in a closet in the east chamber, fell on the table directly 
by the side of Dr. P/s plate, in a manner that no person could have done 
it without instant detection. The doctor's curiosity was much excited, 
and he watched, with all the scrutiny he was capable, every person in the 
room. He took up the potato and let it fall from different heights, in 
order to determine how far it must have fallen to have made the concus- 
sion that it did; and it was adjudged by all that the distance could not 
have been more than twelve or fifteen inches. 

1673. "Rev. Mr. came in soon after breakfast, and remained 

during the day. Several Bibles were opened at different passages, which 
seemed to be selected with a great deal of care, and indicated either by 
placing small pieces of paper on them or turning down a leaf. These 
things first occurred in the middle chamber, where the library stood. 
While the family were at dinner similar things were done in the parlour 
adjoining the dining-room. Two Bibles and an Episcopal prayer-book 
were opened at different passages, chairs turned forward on the floor, two 
solar lamps placed on the floor, a hat and man's cap put one on each; 
nearly every thing in the room had been moved, and in so short a time, 
that it seems wholly inadmissible that any person about the house could 
have done it; beside, the whole household were in the dining-room, all seated 
at the table, except the servant, and she was employed waiting on the table. 

1674. " In the afternoon the demonstrations were confined to the middle 

parlour ; Dr. and Mrs. Phelps, and Mr. , and, a part of the time, 

the eldest daughter, being present; in the absence of the daughter the 
doors were locked, and the three first named only were present. 

1675. "The throwing of various things occupied the afternoon. The 
articles thrown were picked up and placed upon the mantel, and between 



OF THE EXISTENCE OE SPIRITS. 339 

the hours of one and four o'clock, the number amounted to forty-six; 
among which were nails, bits of tin, iron, keys, and small blocks, all of 
which were gathered from different parts of the house ; most of them from 
closets on the second floor and the chambers. At one time, while Mr. 

M was standing near the centre of the room, a padlock, which was 

known to have been in the closet of the middle chamber, fell at his feet. 
He took it in his hand, letting it fall from different heights, to discover 
the probable distance it must have fallen to produce the concussion. After 
various trials it was judged to have fallen not more than two or two and a 
half feet. As Dr. P. was sitting, perhaps ten feet from the piano-forte, 
he saw a small toy-mouse, which was on the piano, arise as if tossed, and, 
describing a parabola as it came, fall at his side, so near that he took it 
from the floor without leaving his chair. This he speaks of seeing as dis- 
tinctly as he ever saw any thing, the whole being perfectly in his view. 
He also saw, in the same way, among other things, a nail, cotton-spool, 
and key, arise from behind the sofa, which stood diagonally across the 
corner of the room. He arose, went to the sofa, looking behind and under 
it, but could discover nothing which might give impulse to the articles. 
While examining the carpet about the sofa to find if any other things were 
there, without success, as his eyes were directed to one spot, there arose 
from that very point a piece of cheese-rind, perhaps eight inches from the 
floor; when he saw it first it arose four or five feet, passed over the sofa, 
and fell on the floor. He is positive it was not there when he was looking 
at the carpet, and knows there were no visible means of its moving. 

1676. " Mr. M suggested, as he was about to leave on Wednesday 

night, that if the strange phenomena should return, he would like to have 
some other persons called in. Early the next morning, Thursday, the 14th, 
the manifestations commenced about as they had on the previous day. 
Soon after breakfast a sheet was found spread upon the floor, several 
Bibles were opened at different places, the candlesticks, in a row, the 
highest in the middle, and covered with a sheet ; other articles changed 
about the room, without any seeming design, more than to attract atten- 
tion. Mr. M proposed that notes be despatched to Eev. Mr. W , 

Congregational minister, and Mr. Plant, a lawyer of high standing and 
respectability, which was accordingly done. It was at this time that they 
first began to hear rappings and heavy poundings. A loud sound, like 
some person striking the floor with some heavy substance, was heard, 
generally in the middle chamber. This was usually done when no one 
was in the chamber, and on any one entering all was still. In one instance 
a chair was seen to rise from the floor and beat down again, five or six 
times, with a violence which caused the house to tremble so as to be felt 
in all the adjoining apartments. A large plated candlestick, standing on 
the mantel, was moved by some unseen power to the floor, and then rose 
up and down, beating the floor, until the candlestick was broken. This 



340 ADDITIONAL CORROBORATIVE EVIDENCE 

was the first article that was damaged about the house. Several times 
during the day loud noises, like some one pounding with an axe or some 
heavy substance on the floor, were heard in different parts of the house, 
and several times the loud poundings terminated with a frightful scream; 
it was not a cry of distress, or any thing that could be easily imitated, 
seeming like something between the cry of a cat and the bleating of a calf, 
but louder than either. These sounds occurred in all probably twenty 
times while the manifestations were going on. Sometimes the screams 
seemed to be in the third story, sometimes in the front-hall chamber, 
several times out in the yard, and occasionally in other places. There was 
at no time any audible expression of words. The sounds consisted of 
poundings, knockings, and screamings. On this day the first images were 
found, which will be spoken of more fully hereafter. 

1677. "In the evening of this day, just after some young ladies had 
called, Dr. P.'s daughter returned to the parlour, it being between nine 
and ten o'clock. After seeing the young ladies to the door, an iron stand, 
in which stood the fire-shovel, tongs, and poker, leaped from the hearth, 
where it stood, into the middle of the floor, and rose up and beat the floor 
with a force that made ajar that could be felt, and the sound heard, in 
any part of the house. This was seen only by the daughter, but Dr. P. 
and wife heard the noise. The daughter ran through the dining-room to 
get up stairs, and, as she passed, a large table was standing, with the other 
furniture, arranged for breakfast the next morning. The table was three 
feet nine inches wide, and five feet three inches long, made of solid ma- 
hogany ; and when she entered the room it rose up and beat five or six 
times against the floor with a force which made the house jar. The noise 
was heard by many persons in the house. Mrs. P. was alarmed, and 
screamed out, l Oh, take me from this place !' This happened between 
nine and ten o'clock, p. M. Previous to this time all manifestations had 
ceased by sundown, or a little after. 

1678. " Soon after daylight on Friday, March 15th, movements similar 
to those on previous days commenced. Kenry, a lad then eleven and a 
half years of age, attended the academy, and nothing had, thus far, ever 
occurred to connect these strange phenomena with his presence. Dr. P. 
had never heard or thought of particular persons being ( mediums.' But 
on this day the remarkable occurrences seemed to be connected more or 
less with this boy. His cap was torn on his head, so as to be entirely 
destroyed. Another one which he put. on was taken in the same way. 
First a small hole opened in the crown j this gradually extended, and in a 
short time it was torn into many pieces. On another cap characters were 
made, apparently with chalk. They resembled those sometimes made by 
persons in the higher mesmeric state, describing them as characters of a 
spiritual language. Five or six of these characters were, at one time, 
made on the boy's cap. Others, supposed to constitute a sentence, were 



OF THE EXISTENCE OF SPIRITS. 341 

written on a red pocket-handkerchief; others on his pantaloons and coat, 
and on the inside of his sack-coat. Copies of these characters were 
taken with great care, and were preserved till September following, when 
they were mysteriously destroyed. From this time it became evident that 
some of the phenomena had some kind of connection with this boy. 

1679. "An umbrella which he was carrying was, in a mysterious man- 
ner, torn in several pieces. His pantaloons were torn from the bottom 
upward, as high as the knee, and sometimes higher, and were literally torn 
to ribbons, an inch or more wide. This occurred several times under the 
immediate inspection of Kev. Mr. M., which seems to fix the fact that, 
in those instances at least, no power visible did it. Thus it continued for 
several weeks, clothing to the amount of twenty dollars being destroyed. 
At one time, while he was riding in a carriage with Dr. P., his cap on his 
head was torn in a mysterious manner, and his pants torn from the waist- 
band to the bottom, in a way that no human power could have done. Dr. 
P. heard them torn, but could see nothing doing it, and knows the boy 
could not have done it himself. It was on this day, March 15th, that 
images, dressed in articles of clothing, were again seen ; only two or three 
appeared on that day. The most extraordinary occurrences of this kind 
took place on Saturday, the 16th. Soon after breakfast two or three 
images appeared in the middle chamber ; soon again another, followed by 
others still, numbering in all eleven or twelve. They were formed of 
articles of clothing, found about the house, stuffed to resemble the human 
figure. A lady's dress would be stuffed in some cases with a muff; again 
with a pillow, and sometimes with other dresses ; a bonnet and shoes were 
aptly placed to complete the figure. These, on this occasion, all but one, 
represented females in the attitude of devotion, some having Bibles or 
prayer-books placed before them. One, formed of Mrs. P.'s dress, so 
much resembled the real, that the little boy, scarce three years old, coming 
into the room with his sister, older, whispered, ' Be still, ma is saying 
prayers/ 

1680. "A portable writing-desk, usually standing on the secretary in 
the room, was taken and placed upon the floor, a towel spread over it, and 
the image of a child kneeling beside it. A Yankee clock was taken from 
the mantel in the nursery and placed upon the floor in the middle room, 
a distance of twenty feet, and so carefully done that the cloek was still 
going when discovered in its new place, though it stopped some time after. 
It does not appear that any of these images were seen in the process of 
construction, or that the clothing, which was gathered from different locali- 
ties, was seen in the act of moving. "When persons entered the room every 
thing was still, the clothing about the floor, which, upon going in again 
within a few minutes, were found wrought into forms. The marked ra- 
pidity of their construction, and the lifelike appearance of them, seems to 
have been truly wonderful. During this day several others than members 



342 ADDITIONAL CORROBORATIVE EVIDENCE 

of the family were present. In several instances, when the rooms were 
closed and the doors guarded, so that no person could enter, the images 
were constructed. To one reading or listening to the relation of these 
facts, the mischief and cunning evinced will seem amusing as well as most 
wonderful ; but to the family, who bore the annoyance and witnessed the 
terrifying demonstrations, it was a serious and trying affair. 

1681. " The reader will keep in mind that this was on Saturday of the 
first week of these strange proceedings, and many persons were still be- 
lieving that they must be produced by some one in the house; every 
member of the family therefore was subjected to the most rigid scrutiny, 
which makes it morally certain that no member of the household could 
have had any agency in the matter without being at once detected. Beside 
the neatness and despatch with which they were formed, the natural ap- 
pearance of most of them must have required taste and skill beyond the 
conception of ordinary persons in the flesh. Mr. M. remained there 
throughout the day, Mr. W., Governor Plant, and Captain S., a part of 
the day. During the day and evening various things were thrown in dif- 
ferent parts of the house. A brick-bat, which lay on the stairs leading to 
the third story, was thrown violently down stairs, passing very near the 
head of the eldest daughter as she was descending the stairs. A fire- 
shovel was also thrown near her, which she first saw high above her in a 
position to fall upon her head. She was several times constrained to cry 
out from fear, so much as to cause apprehension on her account. 

1682. " [I omit, in this place, at the request of Dr. Phelps, a minute 
account of occurrences in which the medium seemed to be one who has 
now grown to be a young woman, and would feel a repugnance at having 
her name mentioned in connection with the subject. At one time a ribbon 
was tied around her neck, while she was sleeping, so tight as to cause a 
serious affection of the brain. Dr. Phelps was sitting in the room when 
it was done. Several other remarkable occurrences are omitted, on account 
of her connection with them. In the main they do not differ materially 
in their nature from the occurrences herein related.] 

1683. "The hiding of hats, caps, clothing, &c, seems at this time to 
have become of common occurrence. On several occasions a hat was seen 
to go up stairs — not thrown, but seemed to be carried rapidly by unseen 
hands. For several days Dr. P. was forced to keep his hat under lock and 
key to prevent its disappearance, if left out as usual. Coats, hats, and 
canes of gentlemen, who were strangers in the house, were spirited away; 
the only object seeming to be the gratification of mischievous desires, with 
the exception of a few instances. They were found sometimes in the chim- 
ney, under the bed, and in the bottom of trunks. The design seemed to 
be to detain the owners to witness further demonstrations. Two gentle- 
i.i a from an adjoining town called, one of whom had expressed an earnest 
desire to witness the phenomena; but having passed several hours, and 



OF THE EXISTENCE OF SPIRITS. 843 

seeing nothing, they were about to leave, when the person who expressed 
the wish found himself minus a hat. A thorough searching followed, but 
no hat could be found; consequently, the gentleman decided to remain until 
the next day. During the evening and night, phenomena transpired 
sufficient to gratify his most abundant desire. Similar eases, with like 
results, afterward occurred. 

1684. " On the nineteenth and twentieth, little occurred to cause alarm. 
Some of the family heard loud and frightful screams in an adjacent out- 
house, which must have been. torturing to the feelings, much more so than 
the silent images. Small articles were also thrown about the house. Re- 
ports had now got abroad, and some excitement was being produced, as is 
always the case in country towns, where each person knows their neigh- 
bour's private business quite as well, and sometimes better, than those most 
interested. And in a matter of this kind all efforts to prevent publicity 
would prove unavailing. Curiosity and staring wonder would overstep all 
bounds of propriety and respect for the private rights and feelings of the 
family, forgetting that it is no slight thing for the harmony and quiet of a 
household to be invaded, each member being subjected to suspicion, ill- 
natured scrutiny, or careless reproach. On this subject I can speak from 
experience, having myself passed the ordeal. To persons of refined sensi- 
bility it is a trial indeed. In this case, Dr. P. adopted the rule of giving 
all who called an opportunity to investigate for themselves, and to this 
rule he adhered, notwithstanding the annoyance such a constant visitation 
must have occasioned. In one instance, while a rabble was gathered out- 
side, a stranger, who came unintroduced by letter or otherwise, asked to 
spend the night, and was refused for obvious reasons. 

1685. " On Friday and Saturday, March 23d and 24th, the disturbances 
increased, and became still more annoying. Loud poundings and screams 
were heard in different places, and on Saturday evening, between sunset 
and dark, Harry was passing through the dining-room, and thought him- 
self suddenly caught up by some unseen power from the floor, and supposed 
that he was about to be carried off through the ceiling. He was very much 
frightened, and screamed so as to alarm the family, and remained in a state 
of great nervous excitement for two or three hours, and the effects did not 
wholly wear off for more than a week. At times he was in such a state 
as to require two men to hold him. For several days after this, he spent 
a portion of his time with one pf the neighbours during the day; but the 
disturbances continued the same at the house, although he appeared to be 
more or less the medium as long as the phenomena continued. At one 
time he was thrown into a cistern of water ; at another he was tied up and 
suspended from a tree, and several times was thrown into a state of appa- 
rent insensibility, in which he would remain from ten to fifteen minutes, 
and for which no human cause could be assigned. 

1686. " Somewhere about the 20th or 22d of March, Dr. P.'s attention 



344 ADDITIONAL CORROBORATIVE EVIDENCE 

was called to a pamphlet, (Capron and Barron's,) giving a history of the 
' mysterious noises' at Rochester and Auburn. Several persons who had 
read the same proposed to question the agents of these disturbances in the 
manner there recorded, and see if they could get answers to questions. To 
this the doctor objected, for reasons known to himself, but which may 
readily be imagined by those knowing his position in life, and his general 
opinions of such phenomena. 

1687. "On the 26th of March Anna left Stratford, and on the 3d of 
April Harry also left. No manifestations took place while both were 
away. Harry was absent a week, and Anna three weeks ; but the very day 
that Harry returned, the manifestations commenced with greater power 
than ever. Even before he arrived at the house, a paper with some mys- 
terious characters was dropped near the front door. These characters were 
interpreted by a clairvoyant* to read as follows : 

1688. " 'Fear not when he returns; all danger is o'er. 

We came, we disturbed thy house ; but shall no more. 

Believe us not evil or good, till we prove 

Our speech to humanity, our language of love.' 

1689. " This was supposed to indicate that no further disturbance would 
be made ; but in the course of two or three hours another paper was found 
in the boy's hat, in these words : 

1690. " ' The good ones say that all is done, 

But the wicked ones say it has just begun.' 

1691. "The 'wicked ones/ in this case, seemed to come nearer the 
truth than the 'good ones;' for, on the afternoon of the eighth of April, 
the breaking of glass commenced for the first time, by the breaking of a 
pane in a mysterious manner. In the evening of the same day another 
was broken during family prayers, some of the pieces falling inside and 
some outside. There were no indications of any thing being thrown 
against it. 

1692. " From this time forward for several weeks glass was broken 
almost daily, until the whole number of panes broken amounted to seventy- 
one in the house and out-buildings. Most of them were broken by 
something being thrown against them; among the articles were a brush, 
a shoe, a poker, a fire-shovel, a candlestick, a pair of snuffers, books, and 
numerous other things ; occasionally a stone or piece of brick, thrown from 
the outside. 

1693. "Dr. P. thinks it would have been possible, but not probable, that, 
in some of these cases, they might have been broken by human agency; 
but he was an eye-witness in some twenty or thirty cases, and knows that 
they could not have been so done. He saw a brush, which he knew 
to have been on a certain shelf but a moment before, and no person near 

* Andrew Jackson Davis. 



OF THE EXISTENCE OF SPIRITS. 345 

the shelf, fly to the window, break out a glass, and fall down between the 
shutter and sash, where he knew from the position that no one could 
have thrown it. He saw a tumbler, which was standing on a bureau, rise 
from its place, fly to the window, and dash out the only pane remaining 
whole in the window, when no person was within twenty feet of it, and 
the only persons in the room were himself and Harry, the latter standing 
by the doctor's side in the doorway of the room — a position in which it 
was utterly impossible for him to have done it without detection. 

1694. " The mysterious visitors, whoever they were, seemed at times 
to be actuated by a spirit of sheer mischief in the destruction of property, 
particularly glass and crockery. Even the glass in the carriage-top was 
broken out. Pitchers of water were, on two or three occasions, poured 
into the beds, and the pitchers and other vessels thrown about the room 
and broken. The damage to furniture during the whole time was nearly 
two hundred dollars. Sometimes there was a cessation of ' hostilities' for 
two or three days; but they would then return with additional violence; 
in fact, they increased gradually in violence from the beginning to the 
middle of April. On the evening of that day, and during the night, they 
were more violent and destructive than ever before. On the night of the 
13th of April, loud pounding and beating, as with some hard substance, 
were frequent in the room adjoining that in which Dr. P. slept; so loud 
and continued were they, that at one o'clock no person in the house had 
been able to sleep. Soon after, a small drawer was taken from a dress- 
ing-table, and beaten so violently against the bedstead as to break it into 
fragments, some of which were thrown against the windows, breaking 
two panes of glass. The knockings were now transferred to Mrs. P/s 
room. She was pinched, pricked with pins, and otherwise annoyed in a 
manner beyond explanation l on any known laws of matter or mind/ Mr. 
W. C. was staying in the house that night. He went to the room by re- 
quest, and proposed to interrogate them, as they were then doing at Ro- 
chester and other places in Western New York. Being left to act his plea- 
sure, he queried, and was replied to as follows: 'Who are you? If a spirit, 
knock/ Immediately there were heard on the head of the bed distinct 
knocks. Q. — 'Are you a good or bad spirit? If good, knock.' To this 
there was no answering sound. ' If a bad spirit, knock.' At once the same 
sounds as before were heard. Q. — ' Will you spell your name if the alphabet 
is called?' A. — Knock. It was done; and a name was spelled out, and 
a communication made of a most extraordinary character, detailing the 
particulars of a transaction in which a portion of the family were said to 
have been defrauded out of a large property. As this whole communica- 
tion relates to a matter which may yet come before the tribunals of our 
country for adjudication, I am expressly prohibited from making any ox- 
tracts from this part of the journal. I regret this more, as the facts in 
this case form one of the most wonderful and unaccountable cases on record. 



346 ADDITIONAL CORROBORATIVE EVIDENCE 

1695. " The family concluded that, after these important disclosures 
were made, the disturbances would cease ; but they were doomed to be 
disappointed. The following night no communications were made, but 
the throwing of articles and breaking of windows, crockery, etc., were 
renewed with greater violence than before. Four or five panes of glass 
were broken in one room in the space of half an hour. While the family 
were together in the east chamber, a small sauce-dish, with an iron handle, 
rose from the floor, under tbe washstand, and beat against the bedstead 
with such violence as to break the handle off, and was then thrown back 
from whence it started. It beat seven or eight times against the bedstead, 
producing a noise that could easily be heard twenty rods. A round of a 
chair was beaten against the bedstead in the same manner, when there was 
no person within seven or eight feet of it. A lamp that was on the 
mantel leaped into the middle of the floor, and was extinguished. Being 
left thus suddenly in the dark produced no little agitation, and Mrs. 
Phelps proposed that they should take the children and go into the street, 
rather than stay in the house that night. In a few minutes two gentle- 
men, who had appointed to spend the night with them, arrived, and the 
more violent of the manifestations ceased. 

1696. " About this time, Dr. P/s attention was called to the fact that 
the demonstrations were much more violent in the presence of some per- 
sons than of others. While some were present they would cease entirely, 
and commence as soon as they left, with great vehemence. 

1697. " On the 17th the communications were renewed, and from that 
time they had frequent communications, mainly respecting the property 
affair. At one time they asked how they should know that this was 
really from the spirit it purported to be, and requested his signature ; 
when in less than four minutes a small piece of paper, having on it an 
exact fac-simile of his handwriting, was seen sticking to the wall — the 
writing apparently done with a pencil. Dr. Phelps still preserves the 
original paper, with the name inked over. It was stuck to the wall by 
being made damp. 

1698. " It was now discovered that, in order to get the rapping, the 
presence of Henry was necessary. At one time a request was made by 
the rapping to send him to New York, and a threat that all the windows 
in the house would be broken, if they did not, was made ; but in a few 
minutes after, a small piece of paper was seen to fall, apparently from the 
ceiling, and on it written, ' Send him not to New York — evil will befall 
him.' It was evident that there were two or more contending agencies 
engaged in the manifestations. It was not easy to define or imagine 
what their objects were. At times, when one was making a commu- 
nication, the other would rap, seemingly to make confusion. At other 

. when a communication was being made by alphabet, a paper 
would be dropped down, and on it written, ( It is all a lie; don't believe 



OF THE EXISTENCE OF SPIRITS. 347 

what he says." Sometimes language the most profane, and occasionally, 
but rarely, obscene, would be written out in this way. Inquiry was made 
as to how these contradictory communications were to be accounted for, 
and the answer was that an opposing spirit was attempting to defeat the 
object of the first; that this spirit was now one of his tormentors; that 
both were in a state of misery, and his suffering would be mitigated if the 
object of the first could be accomplished, although he would never go to a 
state of happiness. 

1699. "Among the spirits who communicated were two who professed 
to be in a state of happiness, and three in a state of misery. One of the 
good spirits claimed to be a sister of him who made the first communica- 
tion ; she communicated frequently, and constantly manifested herself in 
the morning and evening devotions of the family, and always gave two 
distinct knocks at the utterance of 'Arnen.' Upon inquiry as to the 
meaning of these two knocks, the answer was given that it was a response, 
after the manner of the Episcopal service, signifying that she joined in 
the devotions. 

1700. " Much that was communicated after the first few days was of a 
trifling and childish character ; some, more like what would be received 
from street rowdies than any thing else. To the question why they de- 
stroyed property, they replied, 'For fun.' It was asked of the opposing 
spirit what could be done to afford him relief; he answered that 'The 
best thing they could do would be to give him a piece of pie.' Some- 
times letters would come, purporting to be from ministers of Philadelphia, 
giving accounts of conversions in their congregations and additions to 
their churches. These were addressed to the doctor, and indicated a 
knowledge of things in Philadelphia to an astonishing degree. Some of 
the letters were addressed to Mrs. Phelps, signed, or rather purporting to 
be signed,. by departed spirits of persons who had lived in Philadelphia, 
and all, or nearly all, who had lived in a single square, and were the ac- 
quaintances of Mrs. Phelps, during a residence in that city, in the time of 
her former marriage. Sentimental notes were also addressed to the 
daughter. These letters and billets were frequent, amounting in all to 
nearly one hundred, and were all written in one hand, though purporting 
to come from different persons. The fact was at one time referred to, 
and an explanation desired, to which the following was given : ' We do 
not write with the hand — do not touch the pencil ; we write with the 
will.' At one time a paper was thrown down to Mrs. Phelps, while in 
the parlour with a number of ladies, having written on it, with a pencil, 
as follows : 

1701. " ' Sir : Sir Sambo's compliments, and begs the laddyes to ac- 
cept as a token of esteem.' 

1702. "A lady in the family of Dr. Phelps had, in a humorous way, 
requested the spirits to write her a letter that she might send to a friend 



348 ADDITIONAL CORROBORATIVE EVIDENCE 

in Philadelphia. The spirit complied with the request by sending down 
the following : 

1703. "'Dear Mary: I have just time to write and tell you I am 
well. Give my love to Miss K. and her uncle. Also to Mrs. and Mr. D. 
Also to Sarah. Good-bye. H. P. Devil.' 

1704. "The initials of the lady's name who asked for the letter 
were H. P. 

1705. " Papers were also thrown down, signed l Beelzebub' and ' Sam 
Slick.' Sometimes names of persons whom the family had known in 
Philadelphia, but who had been dead several years, were signed to these 
papers. 

1706. " The following was in pencil, and seems to be written in the 
same hand as the other. It was superscribed ' E. Phelps :' 

1707. " ' If you promise not to write what I told you, I will not throw 
any thing all this week.' 

1708. " On the 28th of July, 1850, two singular letters were thrown 
down, addressed to Dr. Phelps. They were both in one handwriting, but 
were signed by two different orthodox clergymen of Philadelphia. Their 
interest in religious movements, and their acquaintance with the phrase- 
ology of e revival' correspondence, are seen at a glance. ' St. Peter's,' in 
the second letter, is a Puseyite church. 

1709. " ' Dear Brother : The Lord is dealing bountifully with his 
chosen people. Brother Barnes admitted to the church forty-nine last 
Sunday, and Brother Parker thirty-four to-day. Brother Converse has 
had the cholera, and Brother Fairchild has grown so fleshy as scarcely to 
be recognised. Our friend Mr. Tarr has buried his wife. She died of 
consumption. E. Tarr is married. Brother Mahu, being suddenly in- 
spired last Sunday, spoke so eloquently and so loud, and used such ma- 
jestic action, as to be quite done up for a while. He broke a blood-vessel. 
Old Tiers has gone crazy, and is shut up in a mad-house, or, rather, a hos- 
pital. The H s have gone into the country to spend some time. 

That's all the news. 

" ' Your faithful brother in Christ, 

"<R. A.' 

1710. "'Dear Brother : The millennium truly is coming. The day 
of the Lord is at hand. We arc adding countless numbers to the altar of 

the Lord. Brother A became inspired last Sunday to such a degree, 

that his soul took its flight to the regions above, and has not yet returned. 
The Catholic churches, St. Joseph's and St. Mary's, were burned down • 
St. Peter's, also — I believe that is a Catholic church. Brother Mahu was 
preaching from the text, 'Resist the devil,' &c, when he was suddenly 
overturned by an invisible power, which frightened him so that his hair 
turned white in five minutes. 



OF THE EXISTENCE OF SPIRITS. 349 

1711. "'Brother Barnes, to render his church more attractive, is going 
to have opera-singing and dancing every Sunday afternoon. Mrs. Alex- 
ander Tower, old Mr. Tiers, Brother Fairchild, and Mrs. Somerville are 
going to dance. I think they will find it a very lucrative employment. 
Jane and Martha still progress in Hebrew. 

"'Your affectionate brother, M. R.' 

1712. " On Sunday, April 27th, 1851, on returning from church, the 
family found strange characters written on the last leaf of a writing-book, 
lying on the hall floor, although it was known to be in the nursery pre- 
vious to their going away. None of the family had any knowledge of how 
the book got into the hall.* 

1713. "H. C. Gordon, a clairvoyant, interpreted the characters as fol- 
lows : The first line, 95th Psalm, 2d verse ; second line, 3d and 6th verse ', 
and the third line, the 10th verse. 

1714. " Certain characters were found on the wall in the east chamber, 
on Sunday morning, May 4th, 1851. They were made with a candle on 
the wall near the south window. 

1715. " These were translated to be, i Spirits of a higher order desire to 
communicate with you soon/ 

1716. " Spirit-writing, without visible human agency, has never been a 
common mode of communicating, although it was among the early occur- 
rences at Hydesville, Rochester, and Auburn. f 

1717. " Sometimes these missives were enclosed in a book, and thrown 
down stairs or into the room ; sometimes wrapped about a key or nail, or 
any thing that would give a momentum, and thrown into the room. Often 
they were seen to fall from above; this occurring frequently when the 
doors were closed, and it was not possible for any visible agent to have been 
the cause. Writing would appear on the wall at times, made, as it ap- 
peared, with a pencil. On one occasion, Dr. Phelps was writing at his 
desk, and, turning his back for a few moments, without leaving his chair, 
turned again to his paper, where he found written in large letters, ' Very 
nice paper and very nice ink for the devil/ The ink was not yet dry, the 
desk was not two feet from him as he sat, and he was entirely alone in the 
room. 

1718. " About the first of May, Dr. Phelps, of Boston, brother of the Rev. 
Doctor, and Prof. Phelps, of Andover, a son of the Rev. Doctor, went to 
Stratford to ' expose the humbug/ and with a full belief that it was a trick 
of evil-minded persons, and that they should be able to detect and expose 
it without trouble j and they were disappointed, as hundreds have been 

* Wood-cuts of the characters alluded to iu this and the succeeding paragraphs, may 
be seen in Mr. Capron's book. 

f "Mr. Sunderland, in bis 'Book of Human Nature/ p. 2S0, says this was the first of 
the spirit writing, but Mr. Capron alleges that ho was acquainted with cases of this kind 
long before the disturbances at Stratford. " 



350 ADDITIONAL CORROBORATIVE EVIDENCE 

under like circumstances. On Tuesday evening a loud rap was heard on 
the back door, seeming to be made by the knocker, loud enough to be heard 
twenty rods distant. The servant went to the door, but no person was 
there. After the lapse of five or eight minutes, the rap was repeated. It 
was then supposed that some one had done it mischievously ; but, on look- 
ing about, no person was discovered. It was in the shades of evening, 
but not dark enough to prevent any person being seen, who might have 
done it, as easily as at mid-day. The knocking came the third time, when 
Dr. Phelps — the visitor — placed himself in the hall, perhaps four feet 
from the door, and the Professor, of Andover,' took a position on the steps 
without, each having full view of the door. The same loud raps were 
repeated on the door between them. The knocker did not move, nor could 
the eye detect any cause for what met the ear. The noise was heard through- 
out the house, and both the gentlemen were positive that no visible agent 
was employed to produce it. About bed-time, a loud pounding was heard 
on the chamber-door. The gentlemen, each with a candle in hand, stood 
on either side of the door, as the pounding, as though done with a heavy 
boot, was continued. The noise appeared to each to be on the side of the 
door opposite to him. On the following morning, as Dr. Phelps, of Strat- 
ford, was standing at the foot of the stairs leading to the third story, a 
noise as loud and much resembling the report of a pistol occurred appa- 
rently close to his ear. These boisterous sounds occurred at intervals dur- 
ing a great part of the time that the disturbance was continued. Some- 
times for weeks they would not be heard ; and again for clays they were 
heard every day. 

1719. "It would seem, from various occurrences, that the agents of 
these sounds, whoever they were, must have been human beings, or, at 
least, possessed of all the leading characteristics of humanity. They were 
evidently influenced by kindness or unkindness, by respect and confidence, 
as persons generally are in this life. Some instances illustrating this are 
given. One morning, during the breakfast hour, they would push the table 
suddenly, raise up one side and shake it in such a manner as to spill the 
coffee, and otherwise occasion serious inconvenience. A person at the 
table spoke to them in a tone of authority, commanding them to desist ; 
but the act was at once repeated. Again they were commanded to cease, 
but increased violence followed this command. This was five or six times 
repeated, and the shaking was each time renewed. At length another per- 
son at the table said, ' I request you kindly to cease this annoyance, and 
allow us to take our breakfast quietly/ and they ceased at once, without a 
repetition. It was found, from this time, that kindness had about the same 
effect upon them that it produces upon mankind at large. A lady, the 
wife of a clergyman, spent a few weeks in the family during the summer, 
who received many communications from them, would often, when the scis- 
Hors, thimble, or things of that kind, were mislaid, say, ' I will thank the 



OF THE EXISTENCE OF SPIRITS. 351 

spirits to return my thimble, scissors/ or whatever was missing, and the 
article named would drop at her side, or in her lap, within a minute. Things 
of this kind occurred very many times in the course of the time that these 
phenomena were continued. If a key or knife, or any thing of the kind, 
was mislaid, and any person was looking for it, frequently it would be 
thrown to them as though their wants were anticipated. Dr. Phelps was 
once with Harry in the stable, when the currycomb could not be found, 
and he asked Harry where it was, to which Harry replied that he did not 
know. At that moment, the doctor saw it rise, as if thrown, from a point 
ten feet distant from them, and, describing a parabola, fall within a short 
distance of the spot where they both were standing. 

1720. "About the middle of May, Dr. Phelps and Harry were riding 
to Huntington, a distance of seven miles. When they had proceeded 
about one mile on the way, a stone, about the size of a hen's egg, was 
thrown into the carriage, and lodged on Dr. Phelps's hat. Soon another 
and another were thrown in. The carriage was a covered one, and the 
back curtain was down, and there was no way a stone could have been 
thrown in by ordinary means. At one house where they stopped, the mo- 
ment the front door was opened, two stones were thrown, one of which 
entered the door as it stood partly open, and the other hit one of the lights 
of glass, and broke it. Harry was standing on the door-steps at the time, 
and there was no one in the street who could have thrown them. Two 
stones were also thrown against another house where they stopped of an 
errand. Sixteen stones were thrown into the carriage on the doctor's 
return, and, including those thrown against the two houses, twenty, in 
drjving three or four hours. 

1721. " As it was now apparent that these strange things were in some 
way connected with Harry as a medium, it was thought best to separate 
him from the family. Accordingly board was obtained for him in a family 
some two miles distant. One day, when he came home, he told his mo- 
ther, in great secrecy, that on the night previous he had been awakened 
from his sleep by some person dressed in white, whom he saw standing by 
his bedside. He was frightened, and was about to scream, when the person 
spoke and said, ' Be not afraid, my son ; I am your father ;' and then placed 
in the boy's hand a silver watch, and told him to wear it for his sake. The 
boy affirms that he had the watch in his hand ; that it was not a dream ; 
and that he was entirely awake ; and that his father told him to tell no 
one of it but his mother and Dr. P. His mother told him it was nothing 
but a dream, and turned it off as a light affair. 

1722. " It seems that a valuable silver watch had been left the boy by 
his father, which was not in use, but had been kept locked up in a drawer 
of a dressing-table, to which he (Harry) had no access. A member of the 
family, having occasion to look into the drawer, saw the watch, and knows 
it was there, and that the drawer was locked, and the key given to Mrs. P. 



352 ADDITIONAL CORROBORATIVE EVIDENCE 

A few minutes after the conversation with his mother about the appari- 
tion and the watch, the night previous, he came in from the yard with the 
watch in his hand ! He said his father had again appeared to him, and 
put the watch into his hand again, and said, i Wear this for my sake/ He 
brought the watch into the house, and showed it to his mother, and said 
that his father said, ' Tell your mother to look at the second-hand/ The 
hand was off, and lay on the face of the watch under the crystal. A cre- 
dible person will make oath, if called upon, that she saw the watch in the 
drawer, where it was usually kept, not more than six or eight minutes be- 
fore, and that she locked the drawer and gave the key to Mrs. Phelps. 
The key had been in possession of no other person, and Harry had not 
been in the room during the time. The watch was taken to Dr. P., and 
he tried to replace the second-hand, but could not succeed. He closed it, 
leaving the hand loose on the face, and passed it back to Harry, saying 
that he must take it to the watch-maker. When he took it in his hand, he 
exclaimed, ' Why, it's on !' They looked, and it was on and going. In a 
few minutes it was off again, and was put on a second time, all within a 
minute or two. The doctor affirms that it was not out of his sight a mo- 
ment ; that he knows the watch was not opened, and that no visible power 
was employed in doing it. 

1723. " On one occasion the piano-forte was played while it is known 
that no person was in the room ; and, at another time, it was turned around, 
the front toward the wall, and so far removed from the side of the room as 
to allow the player room to sit next to the wall ; the stool was also appro- 
priately placed. 

1724. " On several occasions, about this time, certain members of the 
family saw, or thought they did, visible appearances. Dr. P. did not give 
entire credit to these statements ; not but what he had full confidence in 
the honesty of the family, but the excited state in which some of them had 
been for a long time led him to think that they might imagine they saw 
what had no existence in fact. Toward the last of May, it was signified 
that one of the spirits who had communicated would appear visibly — first 
to the daughter, then to Mrs. P., and then to the doctor himself. They 
asked in what manner he would appear, and the answer was, ' In a sheet.' 
Between ten and eleven o'clock the same night, soon after the family had 
retired, Anna, who occupied the east bedroom, the door between her room 
and that where the doctor and his wife slept being open, and a lamp burn- 
ing on a stand so placed as to light both rooms, called to her mother, and 
said, ' There it is, in a sheet.' Dr. P. asked wl/ere; when she said it was 
in the door between the two rooms, coming from the room the doctor occu- 
pied, but the doctor saw nothing. The daughter was frightened, and 
covered up her head, and in a few minutes looked up and saw nothing. 
lie was represented as moving slowly from one room to the other. 

1725. " In about two minutes Mrs. Phelps exclaimed, ( There it is !' 



OP 1H1 EXISTENCE 01 SHREK 353 

and drew the clothes over her head. Both the daughter and mother saw 
:'_is time, hut still the doctor saw nothing, although in as favourable 
a position as either of the otfa 

1726 Afl sr two or three minutes had elapsed, the doctor ah w it 
It appeared to him to more slowl j from the hall chamber into Li 
turn and move slowly back. It had the appearance of a very tall r 
with a sheet thrown around it; he saw only the sheet. In about one 
minute, something was thrown on to the bed, which proved to be a 
which had been taken from the wardrobe in the hall. Dr. Phelps de- 
clares that he was not frightened in the least, and could not have been 
mistaken in the appearance. Some two or three weeks subsequent to this 
a similar appearance was seen, and Dr. P. sprang out of bed, determined 
to seize hold of it if possible. It came part way into his room, and then 
moved slowly back. The daughter affirmed that the dc:::: ~ithin 

two or three feet of it when it disappeared, and a sheet dropped into a 
chair. These were the only instances in which the doctor b ~ my thing 
himself Others of the family saw persons in a mysterious way several 
tizifs. 

1727. "At one time, while Anna was in the dining-room, and a cousin 
of hers and some of the children in the front yard, he: n was 
arrested by some one entering the front parlour. She went in, an 
three gentlemen — two of them sitting on the sofa, and one on a chair by 
the table — all having their hats on, and drawn down over their eyes more 
than usual; the one by the table had Lis feel upon the table, and was 
reading a paper. She w s i a : [ i - : . I fa : neit h er of them rose up, or looked 
at her, as she entered the room ; and when she was within five six : 
of the one nearest her, he leaned over on one side and fell, chaii n 

the floor, and instantly all disappeared ! She was frightened, and ran to 
her cousin, who was near the front door. She came in, but no persons 
were there, neither could they have entered without her seeing them. The 
chair was thrown down, but no person near who could have dor. 

1728. " A few other instances occurred in which appearances were sup- 
posed to have been seen ; but the circui f a chara 

put the matter beyond a doubt, therefore no record was kept of them. 
About the middle tA i Dr. Phelps me time with th 

family in Xew York. He soon decided that the manifestation 
sentially the same as those at his house, with a few points of difference. 
With them property was not destroyed, and they were not painfully an- 
noyed. The sounds were different, it being with them a double or roll- 
ing sound, and at his house a single knock. They could call upon and 
receive answers from different spirits, or what claimed to be different ones. 
This could be done at his house. During the months of June and July 
the same general occurrences continue:! at S . "two 

or three davs there would seem to be an enl :ion of i fa 

- 



354 ADDITIONAL CORROBORATIVE EVIDENCE 

Then they would commence again with redoubled force. People from all 
parts of the country were visiting the house, to whom every facility was 
afforded to search into the cause. Newspaper discussions were going on, 
casting the most unjust and painful reflections, subjecting the family to 
suffering little short of martyrdom, while numberless other persons had as 
good an opportunity of explaining the matter as the persecuted family. In 
this affliction I can sympathize somewhat with Dr. Phelps and family. In 
the first days of these phenomena in Western New York, all persons who 
were involved with or interested in them were looked upon and treated at 
once as void of all common feeling or sensibility, both privately and pub- 
licly; their names passed about, coupled with opprobrious epithets; their 
houses were entered without ceremony, and even in the face of direct 
request to the contrary; their right to quiet and repose invaded, their 
houses often being crowded with visitors, prompted by idle curiosity and 
a malicious desire to torture, beyond the midnight hour ; still insisting to 
remain, and adding insult to injury by declaring in your ears that it was 
an arrant cheat — a grand humbug — being carried on ; and all for — what ? 
And at the same time those whose ill-fortune it then seemed to be to have 
an identity with it were weeping and praying for the scourge to be removed 
from them ; for scourge it seemed, indeed, under such circumstances. 

1729. " Dr. and Mrs. Phelps concluded, in August, as the demonstra- 
tions were then less frequent, on taking a short journey of three weeks. 
The disturbances were still more annoying in their absence than before ; 
and it was decided as best to close the house for the winter, and remain 
away. Accordingly, on the 11th of September, Harry left for Pennsylvania, 
and it was arranged that the other members of the family should follow 
within three weeks. It seems that, although the manifestations were con- 
nected more intimately with Harry, his presence was not all-important, as 
they did not cease altogether when he left ; but communications were still 
made, though with less force and violence. The knockings were not as 
loud, and the communications less free or frequent. At one time a note 
was thrown into the room, while Dr. P. was writing at the desk, which 
contained the following : c How soon do the family expect to go to Penn- 
sylvania ? I wish to make some arrangements before they go. Please 
answer in writing.' The doctor replied as desired, as follows : ' About the 
first of October/ and placed the paper in a position where he had before 
put writings of the kind, and heard nothing further. 

1730. "Two or three days after this, a communication was given by 
use of the alphabet, saying that Hoot, a gentleman who had been in the 
house, had destroyed the doctor's book. He inquired ' What book V and 
was answered ' The big book.' Yet he did not know what book was de- 
signated, and repeated the question, and received the answer, ' The big 
book in the secretary.' Still it was not understood. Again was spelled, 
' Look and see !' Dr. Phelps had in the secretary two blank books ; in the 



OP THE EXISTENCE OF SPIRITS. 355 

larger one he had written a full account of the mysterious manifestations; 
in the form of a diary, and, having noted them as they occurred from day 
to day, they were recorded with more minuteness than could afterward be 
done. Upon looking, it was discovered that every page that had been 
written upon was torn from the book and gone. After a long search, the 
fragments of the leaves were found in the vault. Copies of the characters 
which the doctor had carefully taken, and felt anxious to preserve, were 
every scrap gone. There were, in a dressing-table drawer in the chamber, 
a great number of the notes sent. These were set on fire with a match 
and burned in the drawer. The fire was discovered by the smoke, but not 
until the papers were so far charred as to injure them beyond preservation. 
A few of these writings only are retained, which were in other places. 
The last of the annoyances was on the 25th of September, and was that 
of throwing ink upon the daughter's dress. She was standing on the 
piazza, near the front door; the window of the front chamber was open, 
from which was thrown a small bottle of ink. The ink went over her 
dress in a way to entirely unfit it for further use. There was no person in 
the chamber who would have done such a thing for mischief; and, indeed, 
no person in the house who would have been guilty of it. 

1731. " The young lady was just setting out for a visit at New Haven, 
from which she was anticipating much pleasure, and I cannot conceive of 
any feeling, short of sheer malevolence, that would prompt such an act. 

1732. " On the second day of October, the family, with the exception 
of Dr. Phelps and the cook, left Stratford to go to Pennsylvania. During 
their absence all demonstrations ceased, with what may be termed one ex- 
ception. A letter, addressed by Dr. Phelps to Mrs. Phelps, contained, 
when it reached her, some of the spirit-writing in pencil, saying that 'her 
husband was sick and wished her to return if she expected to see him 
alive/ He was then in good health ; but the next week was sick and 
confined to his bed two or three days. There may or may not have been 
some connection between the two occurrences. It was the design of Dr. 
Phelps to separate the family for a time, in order, if possible, to get rid of 
the annoyance ; and for the five weeks he remained at Stratford, after the 
family had left, no disturbances took place. Harry stayed in Bucks 
county (Pa.) all winter, and the other members of the family lived in 
Philadelphia. 

1733. " In the month of March the family returned to Stratford. The 
house had been closed and under the charge of a neighbour, and no sign 
of any disturbance was visible, as every article of furniture was found just 
as they left it. About the fourth or fifth day after their return slight rap- 
ping was heard as they sat at the tea-table. They affected not to notice 
it, and the next day it was repeated more distinctly, but no response was 
made. Soon after, certain characters were found about the house, which 
were known, from the circumstances, to be of recent origin. Two or three 



356 ADDITIONAL CORROBORATIVE EVIDENCE 

days after, distinct communications were made by a spirit purporting to be 
Dr. Phelps's daughter, who died at the age of twelve years. On being 
questioned, this spirit could not give any evidence of identity. 

1734. " About the first of May several communications of a trifling 
character were given. On one occasion the doctor asked if they would be 
troubled any more as they had been, when they answered by rapping the 
following : 

1735. "'Be not afraid that they will trouble you more, 
Though we have not quitted Connecticut shore.' 

1736. "At another time certain characters were given, which were in- 
terpreted by the rapping as follows : ' Evil one has gone, and better one 
has come.' No communications were made after the early part of May, 
but some things occurred indicating their presence and desire for mischief. 

1737. "At one time, on cutting a loaf of bread, there were found in it 
nails, pen-holders, small sticks, and tin, under circumstances which showed 
that they must have been placed there after it was put on the table and 
before the family were ready for tea. At one time Harry's hat was hid 
away, and then his cap, and then another hat. He took his brother's cap 
to use, and that was also taken away. On the evening of the 18th of 
July they set fire to some papers in the doctor's secretary, and some twenty 
papers and letters were burned before they were discovered. Fire was set 
at the same time to the papers in both the closets, under the stairs in the 
hall. They were discovered by the smoke. Two or three days after this, 
when some friends who had visited them were about to leave, their bon- 
nets and some other articles could not be found, although search was made 
in every part of the house, until the train by which they were to go to 
New York had passed. They were at last found, locked into an enclosed 
washstand, in a way that made it morally certain that they could not have 
been placed there by human hands. 

1738. " On the 29th of July Harry left to spend some time at New Leba- 
non, N. Y.j and during his absence no manifestations were noticed, although 
they were constantly on the look-out for something of the kind. Anna and 
her mother left for Philadelphia on the 25th of September, and they had 
been so long exempt from annoyances that they hoped they had ceased 
altogether. But Harry had the manifestations at New Lebanon, and there 
was first operated on, by invisible agency, to produce a magnetic sleep, 
into which he passed with a sudden shock. He had never been magnetized 
before, although frequent attempts had been made to do so. In this state 
he evinced all the phenomena common to good clairvoyance. On his re- 
turn to Stratford, on the 9th of October, the sounds accompanied him almost 
constantly j but they seemed less inclined to mischief than formerly, be- 
cause, as they said, l Harry had passed to a higher state, where the low 
and ignorant spirits could not communicate with him.' 

L739. " On several occasions characters of a unique description were 



OP THE EXISTENCE OP SPIRITS. 357 

made. Some were written early in April, 1851, which Harry interpreted 
to read : ' We are to take our leave of you soon/ 

1740. " Some were traced out with chalk on the piazza of the house, on 
the 31st of March, 1850. 

1741. " These Harry interpreted to mean : ' You may expect good spi- 
rits to come by-and-by.' The same characters had been said, by A. J. 
Davis, to read: ' Our society desires through various mediums to impart 
thoughts.' The spirit that seemed to be most prominent in all these com- 
munications claimed to be Harry's father, and sometimes a sister of Dr. 
Phelps, who died about three years previous to this ; also a child of Dr. 
Phelps, who died more than twenty-two years before. The communica- 
tions seemed generally to come from the boy's father. On the 12th of Oc- 
tober he passed into a mesmeric state, and wrote some characters, which 
he translated as follows : 

1742. " ' My dear children : I love you, and try to do every thing that 
will do you good. Obey dear Mr. Phelps in every thing, for he knows 
what is right and what is wrong. This is the advice of your spirit father.' 

1743. " On the same paper were written others, which, being translated, 
read : ( You were troubled once with evil spirits, but now they are no more. 
They have bid adieu, and good spirits have come and are with you all the 
time/ 

1744. " Again occur others, which read : ' You must not fear, brother, 
that you will be troubled with evil spirits any more. No, brother, no 
more. Your spirit sister, Bliss/ 

1745. " The person here supposed to communicate is a sister of Dr. 
Phelps, a widow, who left the earth-sphere in 1848, and by whom several 
of the previous communications are said to have been made. Other cha- 
racters, of the same general formation, were made at the same time, but 
were not then translated. 

1746. " On the evening of the 12th, Dr. Phelps, Harry, and two 
younger children, were seated at a table j responses were frequently given 
by raps under the table. Dr. Phelps inquired if it would accommodate 
them at all to have some substance to rap with ; to which they replied 
affirmatively. He threw down a table-knife; the raps seemed immediately 
to be made by striking the knife against the table-leaf, and soon it was 
tossed up on to the table. A small tea-bell was then placed under the 
table ) it was rung several times, and tossed on to the table as the knife 
had been. It was again put down, and returned as before; the same being 
repeated several times in succession. The light was then extinguished, 
and the candle put under the table with a match-box containing matches, 
and the spirits requested to light it. They distinctly heard the match 
drawn upon the bottom of the box, which was prepared with sand-paper 
for that use. All saw the light, but the first match went out. Again the 
scratching of the match was heard j it ignited, the caudle lighted, and was 



358 ADDITIONAL CORROBORATIVE EVIDENCE 

placed upon the table ! The experiment was repeated several times, with 
the same result ; every precaution being taken to prevent collusion in the 
matter. 

1747. " On a subsequent occasion a chair was placed upon the table by 
invisible power, and the two children, Harry and Hannah, raised up and 
placed upon it ; they could neither of them tell how it was done. The 
sensation was that of some person placing a hand under them and raising 
them up. Many of these things occurred when the room was darkened, 
as has been the case in numerous other places, and for which explanations 
have been recorded, as given by the spirits. On the evening of the 20th 
of October, the light being put out of the room, the bell was placed under 
the table, with a request that it should be rung, and placed in the doctor's 
hand. He was sitting by the table with both his hands lying on his 
lap open, with the palms upward. The bell rung several times with some 
violence, and then was placed in his left hand. This was repeated four or 
five times in succession. Dr. P. sat beyond the reach of any one, and the 
room was sufficiently light for him to have detected any movement on the 
part of persons present. He requested them to let him feel the hand that 
placed the bell in his. Very soon a hand came in contact with his, took 
hold of his fingers, shaking his hand, passed slowly over the back of his 
hand, then over the palm again, took hold of his fingers, and he felt what 
he is sure to have been a human hand. He describes it as being cold and 
moist, which accords with my own experience repeatedly, and that of my 
friends. They then took hold of his foot, shook it with much force, 
loosened the string, took off the shoe, and placed it upon the table before 
him. At his request the shoe was replaced, the heel adjusted, and the 
strings drawn up, but not tied. 

1748. " On a subsequent occasion a large-sized tea-bell was rung under 
the table, then rose up, passed round the room, ringing violently all the 
way, and fell upon the table. The candle was in the closet, but the room 
was sufficiently light to make it certain that no person left the table to 
convey it. It was manifest that from the time Harry returned from New 
Lebanon the manifestations began gradually to subside. They were less 
frequent and less marked. It was arranged that he should accompany 
the family to Philadelphia, and go to a boarding-school at a town about 
twenty miles distant from the city. At different times he had been told 
that if he went there he would again be annoyed by bad spirits. The 
question was many times put, ' Will you annoy him again if he goes to 
the school V A. — ' We will not, but others will.' — ' What others V A. — 
c Those who were with him last summer/ — 'Will they disturb him if he 
stays here and goes to the academy in Stratford V — 'No. They will not 
disturb him while he is with you.' — ' What will they do if he goes to 
Pennsylvania?' A. — ' They will tear his clothes, destroy his books, and 
break his windows.' — ( Can you not control those bad spirits, and prevent 



OF THE EXISTENCE OF SPIRITS. 359 

their doing him any injury V — ' No.' — l Will you do all you can V — ' Yes/ 
At another time Dr. Phelps inquired if they would not leave him, as his 
mother was so much opposed to the whole thing. ' Will you not, to oblige 
her, leave him, that he may be a medium no longer Y said the doctor. 
The reply was, * If we leave him, evil spirits will get possession of him 
again/ These communications were made by what purported to be the 
boy's father. For two weeks previous to going to Philadelphia the 
manifestations had almost wholly subsided ; perhaps only occurred when 
requested ; and notwithstanding the repeated declarations that when he 
should leave for the school in Pennsylvania, the bad spirits would come in 
and make him trouble, it was determined to try the experiment, and on 
the 11th of November the family set out for Philadelphia, where they 
were to spend the winter, while Harry was to go to school. He remained 
with the family in Philadelphia about a week, where a few communications 
were given to Dr. Phelps in private. The spirits said they would begin 
to annoy the boy on the cars, on his way to the school, would pinch him 
and tear his clothes, so that, when he got there, they would be found torn, 
and that the troubles would follow him in the school as long as he stayed 
there. Dr. Phelps, under all the circumstances, thought it best not to 
send him : but on consultation it was decided to have him go, and on the 
19th of November he started for the school. Dr. P. went a mile or two 
with him, put him under the care of the conductor, and told him to report 
on his return if any thing worthy of notice occurred on the way. In two 
days the doctor was sent for to come and take him away. He said that 
soon after his father left him on the cars, he was pinched, pricked with 
pins, and annoyed in various other ways, until he reached his destina- 
tion ; that, on his arrival there, he found that his pantaloons were torn in 
front, between the waistband and the knees, in two places, several inches 
in length. He changed them for another pair which were new and made 
of very substantial material, and these were torn down in front at least 
half a yard in length, before the doctor arrived there. The knockings had 
attended him in school and other places ; his books were torn and damaged 
to the amount of two dollars, which the doctor paid. The family where 
he was had become alarmed, and would not keep him, and he was taken 
away. The boy stated that on one of the evenings, while he was there, 
he was walking in the street, when his cap was mysteriously taken from 
his head and thrown upon the sidewalk. As he stooped to pick it up he 
saw the flash of a gun at some distance, and a bullet passed over his back 
and struck a board fence near him. He was afterward informed by the 
rapping that, had he not stooped down, he would have been killed, and 
that his friendly spirit took this means to preserve him. 

1749. "Dr. P. now concluded to return with Harry to Stratford, and 
was told that the bad spirits would have no control over him there. The 
family in which they resided in Philadelphia had become alarmed at the 



360 ADDITIONAL CORROBORATIVE EVIDENCE 

strange occurrences, and finally they again returned to Stratford. From 
that time the disturbances began to subside, and by the 15th of December, 
1851, they had ceased altogether. The family remained at Stratford till 
the spring of 1852, when they returned to their former residence in the 
city. The house at Stratford is occupied by another family, but no dis- 
turbances have ever occurred with the family which now occupy the house, 
and none with Dr. P.'s family since the above date. 

1750. "Thus ends one of the most remarkable histories in the whole 
course of modern spiritual manifestations. The authority on which it comes 
to the world is indisputable, and the characters of all concerned are beyond 
suspicion. It will be observed that generally the demonstrations, as in 
case of Mr. Calvin R. Brown, in the Fox family, were less boisterous after the 
family consented to hold communication with them. It seemed to be the 
desire of a spirit to communicate and set right a matter which was making 
him unhappy. This accomplished, the demonstrations ceased. 

1751. " From the foregoing narrative it will be seen that these pheno- 
mena do not attach to places, as some have supposed. It makes the fact 
equally clear that they do attach to persons, and that without certain 
media they cannot, to any extent, take place. If there is such a thing as 
' haunted houses/ they must belong to another class of phenomena, or a 
very different phase of the same, than those always depending on the 
presence of particular persons. 

1752. "Another fact seems also to be proved by the above narration, 
namely, that persons may be powerful mediums at one time and afterward 
lose the power, for neither of the media of Dr. Phelps's family in Stratford 
have had any proof of mediumship for years." 



Idea of the existence of a spiritual sun, and a vital spiritual oxygen, 
found to exist independently in the mind of a much esteemed author. 

1753. The most wonderful and important of all the facts communicated 
to me by my spirit father, and subsequently sanctioned by a convocation 
of spirits, were the following : 1. That there is a special spirit sun, con- 
centric with our sun, which illuminates the spirit world, without percep- 
tibly affecting our visual organs. 2. That there is a peculiar vital gas 
which spirits breathe, although inscrutable to our senses or chemical tests, 
which we respire in our spiritual capacity. These facts I have considered 
as among those, which it was impossible could have been learned from the 
minds of Mrs. Gourlay or myself, as they were certainly new to both of us, 
and difficult to realize when communicated. My attention has been re- 
cently directed by a friend to an essay in a work entitled "Rambles and 
Reveries of a Student/' wherein I find (page 11) the ideas in question to 
have been awakened in the author without the smallest interchange of ideas 
with Mrs. Gourlay or myself. I have been under the impression that his 



OP THE EXISTENCE OP SPIRITS. 361 

leaning would have been unfavourable to Spiritualism. The language 
employed is as follows : 

1754. "I hold it as a truth, that a divine atmosphere surrounds our 
earth — an aroma emitted from the world of spirits, in which* dwell the 
great truths and secrets of the universe — a great world that pours down 
riches upon us, as the sun pours down heat ; and as without the sun this 
world would be but a formless wilderness, so, without this spirit sun, would 
it be barren of thought or beauty. 

1755. " Above us and around us exists a spiritual atmosphere, more 
subtle than the natural one. As the latter is the supporter of physical 
life, so the former is of psychal. We absorb the delicate magnetic aromata 
from all substances, through the medium of the air, as well as the compa- 
ratively coarse oxygen ; so all of our soul-life comes from this spirit atmo- 
sphere — all thought, all feeling, all appreciation of truth and beauty. 

1756. " Man is the apex of earth-creation, and the basis of all heavenly 
life — the foundation of all spiritual existence. Standing thus in a middle 
plane as the highest thing of earth, and the lowest of heaven, he holds 
magnetic relationship to both ; the earth not only supplying the physical 
requirements of his being, such as food, drink, and air, but he absorbs im- 
palpable nourishment from all his surroundings : the aroma from flowers, 
and trees, and fruit, as well as the magnetic emanations from people ; in- 
tuitively appreciating harmonious influences — feeling an instinctive repul- 
sion when under those that are inharmonious. This antagonism, or horror, 
we call antipathy ; and biography abounds with strange stories of its indi- 
vidual action. Whenever antipathy is experienced, it is a proof that some- 
thing exists in the peculiar magnetic sphere which has no affinity with the 
other sphere. 

1757. "An animal is but a highly organized combination of the me- 
chanical and chemical forces of the earth, returning to the earth when 
death ensues : the only good resulting from its life is, that gross matter 
has been changed into a little higher condition by the combination. 

1758. "Man, regarded as the animal, possesses nothing after his death 
but the spiritual attributes he has received, corresponding to the physical 
things he sought in his earthly life; if that was low and sensual, his spi- 
ritual condition will be the same ; for the spirit land is as much a spiritual 
condition as it is a place. 

1759. "As man's external form grows from appropriating substance 
from the earth, so are thoughts and sentiments, and all things relating to 
the soul, appropriated from the spirit world. Take the earth from man, 
and he ceases to exist as a physical being; take the spirit world from him, 
and he ceases to exist as an immortal soul. 

1760. " All physical things have corresponding truths in the spiritual 
world, and a man is truly harmonious when he receives the corresponding 
essence or quality with the material thing — not as a mere symbolization, 



362 ADDITIONAL CORROBORATIVE EVIDENCE, ETC. 

but as an actuality, as real to the soul as its corresponding earthly truth is 
to the body. As a petty illustration, we will say that where an apple is 
eaten, a harmonious man receives not only the nutriment contained in the 
fruit, but he also receives its spiritual correspondence, so as to be doubly 
nourished by it. 

1761. " Men having a stronger magnetic relationship to the spirit 
world, are easily exhausted, for they do not receive strength enough from 
the earth sphere to keep soul and body in harmony. 

1762. " Persons en rapport with the earth are the labourers and tillers 
of the ground, living only in the lowest plane of mental life. 

1763. "The truly harmonious men receive equally the spiritual and 
physical elements : they are electrical conductors, whose attracting points 
bend downward as well as upward, dispensing, equally, thought and 
strength to their less harmonious fellows, with but little exhaustion. 

1764. " Men originate nothing : they have merely different degrees of 
receptivity; are merely more or less in magnetic relationship with the 
higher world. A principle, or truth, is not your truth, or my truth, but 
Grod's truth ; as much as a drop of water in the ocean, or a sand-grain in 
the great desert ; as little a personal possession as the cloud above your 
head. If we look at it abstractly, we perceive the absurdity of all quar- 
rels in relation to originality of ideas — water refreshes the thirsty traveller, 
whether drunk from his own cup or the cup of another ; and if we can 
incorporate a new truth into our lives, it is unimportant whether we receive 
it directly or indirectly from the great fountain. 

1765. " The intellectual struggle of the student is but an education of 
the soul, training it to become susceptible to higher influences — an attempt 
to enter into unalloyed magnetic relationship with the spirit world. 

1766. u Prayer is a simple and natural method of becoming en rapport 
with higher beings and a higher world : yet no thinker ever believed that 
prayer would move the Divine Being to alter His eternal plans. As He is 
the fountain of all Love and all Wisdom, His designs must be without 
flaw — must be for eternal good : yet prayer is one of the most holy, beau- 
tiful, and useful of things; it is the earnest asking of the soul for com- 
fort — whatever the words may be — and by the exaltation of feeling, we 
rise up from the earth-life into the higher spiritual planes, and become 
harmonized by the indwelling harmonies of those spheres. Prayer is aspi- 
ration. Prayer is the desire to embrace the Infinite. The form of prayer 
is unimportant; its power lies in the indwelling desire of good. Men 
should not have forms and times of prayer, but their whole lives should 
be long, unending acts of prayer." 

1767. It seems that the light of Spiritualism had begun to dawn in the 
mind of the author of the preceding passage. His language respecting 
prayer is in strict conformity with the doctrine of Spiritualism. 

1768. As the author, to whom reference is thus made, was on terms of 



OP MATTER, MIND, AND SPIRIT. 363 

great mutual friendship with my late sister, as well as with myself, I have 
consulted her spirit as to the origin of the impressions which had been 
thus indited by our common friend. It appears from her reply to my 
inquiry, that these ideas were communicated to him by my spirit father, 
and that his conversion to Spiritualism had commenced prior to his decease, 
which took place about two years ago. 



OF MATTER, MIND, AND SPIRIT. 



Of Matter. 

1769. It is a fact, that as we study more deeply the nature of matter, 
we find that we know the less about it. The crude impressions by which 
it makes us sensible of its presence are, of course, intuitively received, and 
are reiterated incessantly. Hence, the mass of mankind do not imagine 
that there can be any mystery respecting that ponderable matter which 
influences the scale-beam. The existence of any other matter, people ge- 
nerally are slow to admit. The electric fluid and caloric, the supposed 
causes of electricity and heat, were rarely believed in, out of the scientific 
world, but ponderable matter is the last thing of which any person would 
imagine himself ignorant. Yet we find that some of the most experienced 
investigators of nature, have not made up their minds as to what ponder- 
able matter is. 

1770. According to Newton, matter consists of hard, impenetrable par- 
ticles, endowed with vis inertias, gravitation, and chemical attraction for 
other particles; vis inertias being that force by which a body, if in motion, 
requires a certain degree of force to arrest or retard it, or to put it into 
motion if at rest. Gravitation causes all masses to attract each other reci- 
procally, with a force exactly proportioned to their vis inertias; so that 
these forces are reciprocally measures of each other. It is usual to make 
gravitation its own measure, by estimating it to be as the weight of the 
mass; while weight is only the reciprocal attraction of gravitation between 
the body tried, and the earth. (64.) 

1771. These properties being conceded as belonging to matter, and the 
measure of its quantity, the next question is, of what does massive matter 
consist ? As to the ratio of weight to bulk, which is designated as " spe- 
cific gravity" we see an immense disparity between solids. Potassium, 
for instance, weighs three-fourths of its bulk of water, while platinum 
weighs twenty-one times its bulk in that fluid. The density of gaseous 
hydrogen is to that of platina not more than 1 to 25,000, and yet it may 
be rarified to the one-hundreth part of its normal spissitude, while appa- 
rently filling the same space. Thus the same space may be filled succes- 
sively by different portions of matter, yet the quantity of matter in the 



864 Or MATTER, MIND, AND SPIRIT. 

space, in the first case, may be to the quantity contained in the second, as 
2,500,000 to 1. Newton's definition of material particles was as follows : 

1772. "It seems probable to me that G-od, in the beginning, formed 
matter in solid, massy, hard, impenetrable, movable particles, of such 
sizes and figures, and with such other properties, and in such proportion 
to space, as most conduced to the end for which he formed them; and that 
those primitive particles, being solids, are incomparably harder than any 
porous bodies compounded of them ; even so very hard as never to wear 
or break in pieces ; no mundane power being able to divide what God him- 
self intended to be indivisible. " 

1773. Boscovitch, observing that all that was essential to material atoms 
was attraction and repulsion, the latter being the substitute of Newton's 
impenetrability, suggested an hypothesis which dispensed with the atom, 
and assumed only the forces of attraction and repulsion; alternating, as it 
appears to me, in a way more original than warrantable. This idea of 
atoms has been modified by an accomplished mathematician, Exley, of 
Bristol, England. I quote here Exley's view : 

1774. " The reader has only to allow that each atom of matter consists 
of an indefinitely extensive sphere of attraction, resting on a very small 
concentric sphere of repulsion, the force being everywhere, from the cen- 
tre, inversely as the square of the distance, repulsive near the centre, and 
then attractive. Now that part which regards the attraction has already 
obtained the consent of all the followers of Newton; and much more than 
the other part, which respects repulsion, has been already received in the 
principles of our present philosophy. 

1775. "It may be here asked — Are we absolutely to exclude solid 
atoms ? I confess I can find no use for them. It is true, Sir Isaac New- 
ton thought that the atoms of matter consisted of minute solids. 

1776. "But this hypothesis, however convenient and consonant with 
our prejudices, is not absolutely necessary to the explanation of natural 
phenomena; for, it may be conceived, according to the theory of Bosco- 
vitch, that matter consists not of solid particles, but of mere mathematical 
centres, of forces attractive and repulsive, whose relations to space were or- 
dained, and whose actions are regulated and maintained by the Creator of the 
universe. Both hypotheses, however, agree in one great principle, viz. : that 
the properties of bodies depend upon forces emanating from immovable 
points (whether substantial or not is of little importance) of their masses. 

1777. " The atoms of matter constituted as in the theory now proposed 
possess all the individuality, indivisibility, and indestructibility, which the 
learned and illustrious Newton ascribes to his small solids, and they answer 
all the ends he has mentioned ; the central points, indeed, will be utterly 
impenetrable by each other, since the repulsion there is infinite; and if at 
those centres we suppose small solids to be placed, they can answer no far- 
ther end than is accomplished by this immensely great repulsive force ; 
for from what we know of matter, we must suppose them to be indefinitely 
.small, if we introduce such solids; and hence they will occupy the place 
where the repulsion is infinitely great; such solids would be found only an 
obstacle, and an incumbrance to the free actions of matter; since, how- 
mall we imagine them to be, their magnitude will be infinite if com- 
pared with a mathematical point, the centre of an atom, which is devoid 



OP MATTER, MIND, AND SPIRIT. 365 

altogether of magnitude. It may be added, that if any reader wish to 
retain these solids at the centres of the atoms, it will not materially affect 
the conclusions, provided he allow us to have them as small as we please j 
and so much, if he intend to philosophize, he must grant, whatever course 
he may determine to pursue/' 

1778. These efforts to define matter derive interest from the following 
attempt of Farraday to sustain a view inconsistent with that of Newton, by 
practical illustration : 

Strictures on a Speculation hy Farraday, respecting the Nature of Hatter. 

1779. This sagacious investigator adverts to the fact, that after each 
atom in a mass of metallic potassium has combined with an atom of oxy- 
gen and an atom of water, forming thus a hydrated oxide — caustic potash — 
the resulting aggregate occupies much less space than its metallic ingre- 
dient previously occupied ; so that, taking equal bulks of the hydrate and 
of potassium, there will be in the metal only 430 metallic atoms, while in 
the hydrate there will be 700 such atoms. Yet in the latter, besides the 
700 metallic atoms, there will be an equal number of aqueous and oxy- 
genous atoms, in all 2800 ponderable atoms. It follows, that if the atoms 
of potassium are to be considered as minute impenetrable particles, kept 
at certain distances by an equilibrium of forces, there must be, in a mass 
of potassium, vastly more space than matter. Moreover, it is the space 
alone that can be continuous. The non-contiguous material atoms cannot 
form a continuous mass. Consequently, the well-known power of potas- 
sium to conduct electricity must be a quality of the continuous empty 
space which it comprises, not of the discontinuous particles of matter with 
which that space is regularly interspersed. It is in the next place urged, 
that while, agreeably to these considerations, space is shown to be a con- 
ductor, there are considerations equally tending to prove it to be a non- 
conductor, since in certain non-conducting bodies, such as resins, there 
must be nearly as much vacant space as in potassium. Hence the suppo- 
sition that atoms are minute impenetrable particles, involves the necessity 
of considering empty space as a conductor in metals, and as a non-conduc- 
tor in resins, and of course in sulphur and other electrics. This is con- 
sidered as a reductio ad absurdum. To avoid this contradiction, Farra- 
day supposes that atoms are not minute impenetrable bodies, but, existing 
throughout the whole space in which their properties are observed, may 
penetrate each other. Consistently, although the atoms of potassium per- 
vade the whole space which they apparently occupy, the entrance into that 
space of an equivalent number of atoms of oxygen and water, in conse- 
quence of some reciprocal reaction, causes a contraction in the boundaries 
by which the combination thus formed is enclosed. This is an original 
and interesting view of this subject, well worthy of the contemplation of 
chemical philosophers. 

1780. But, upon these premises, Farraday has ventured on some in- 



866 OF MATTER, MIND, AND SPIRIT. 

ferences which, upon various accounts, appear to me unwarrantable. I 
agree that "a" representing a particle of matter, and u m" representing 
its properties, it is only with "m" that we have any acquaintance, the ex- 
istence of "a" resting merely on an inference. Heretofore I hare often 
appealed to this fact, in order to show that the evidence of imponderable, 
no less than of ponderable matter, is precisely the existence of properties 
which can only be accounted for by inferring the existence of an appro- 
priate matter to which those properties appertain. Yet I cannot concur 
in the idea that, because it is only with "m" that we are acquainted, the 
existence of "a" must not be inevitably inferred, so that bodies are to be 
considered as constituted of their materialized powers. I use the word 
"materialized," because it is fully admitted by Farraday, that by dispensing 
with an impenetrable atom u a" we do not get rid of the idea of matter, 
but have to imagine each atom as existing throughout the whole sphere of 
its force, instead of being condensed about the centre. This seems to fol- 
low from the following language : 

1781. u TJie view now stated of the constitution of matter icould seem 
to involve necessarily the conclusion that matter fills all space, or at least 
the space to which gravitation extends, including the sun and its system; 
for gravitation is a property of matter dependent on a certain force, and 
it is this force which constitutes matter." 

1782. Literally, this paragraph seems to convey the impression, that, 
agreeably to this new idea of matter, the sun and his planets are not distinct 
bodies, but consist of certain material powers reciprocally penetrating each 
other, and pervading a space larger than that comprised within the orbit 
of Neptune. We do not live upon, but within, the matter of which the 
earth is constituted, or rather within a mixture of all the solar and planetary 
matter belonging to our solar system. I cannot conceive that the sagacious 
author seriously intended to sanction any notion involving these conse- 
quences. I shall assume, therefore, that, excepting the case of gravitation, 
his new idea of matter was intended to be restricted to those powers which 
display themselves within masses at insensible distances, and shall proceed 
to state the objections which seem to exist against the new idea as asso- 
ciated with those powers. 

1783. Evidently the arguments of Farraday against the existence, in 
potassium and other masses of matter, of impenetrable atoms endowed with 
cohesion, chemical affinity, momentum, and gravitation, rest upon the in- 
ference that in metals there is nothing to perform the part of an electrical 
conductor besides continuous empty space. This illustrious philosopher 
has heretofore appeared to be disinclined to admit the existence of any 
matter devoid of ponderability ! The main object of certain letters which 
I addressed to him was to prove that the phenomena of induction could 
not, as he had represented, be an " action" of ponderable atoms, but, on 
the contrary, must be considered as an affection of them consequent to 



Or MATTER, MIND, AND SPIRIT. 367 

the intervention of an imponderable matter, without which the phenomena 
of electricity would be inexplicable. This repugnance to the admission 
of an imponderable electrical cause, has been the more remarkable, as his 
researches have not only proved the existence of prodigious electrical 
power in metals, but likewise that it is evolved during chemico-electric 
reaction, in equivalent proportion to the quantity of ponderable matter de- 
composed or combined. 

1784. According to his researches, a grain of water, by electrolytic re- 
action with four grains of zinc, evolves as much electricity as would 
charge fifteen millions of square feet of coated glass when supplied by a plate 
machine of fifty inches in diameter. But in addition to the proofs of the 
existence of electrical powers in metals thus furnished, it is demonstrated 
that this power must be inseparably associated with metals, by the well- 
known fact that in the electro-magnetic machine — an apparatus which we 
owe to his genius, and the mechanical ingenuity of Pixii and Saxton — a 
coil of wire, being subjected to the inductive influence of a magnet, is 
capable of furnishing, within the circuit which it forms, all the phenomena 
of an electrical current, whether of ignition, shock, or electrolysis. 

ITS 5. The existence in metals of an enormous calorific power must be 
evident from the heat evolved by mere hammering. It is well known that 
by a skilful application of the hammer, a piece of iron, between it and a 
cold anvil, may be ignited. To what other cause than their inherent 
calorific power can the ignition of metals by the discharge of a Leyden 
battery be ascribed ? 

ITS 6. It follows, that the existence of an immense calorific and electrical 
power is undeniable. The materiality of these powers, or of their cause, 
is all that has been questionable. But, according to the speculations of 
Farraday, all the powers of matter are material ; not only the calorific and 
electrical powers are thus to be considered, but likewise the powers of 
cohesion, chemical affinity, inertia, and gravitation, while of all these ma- 
terial powers only the latter can he ponderable ! 

1TST. Thus, a disinclination on the part of this distinguished investiga- 
tor to admit the existence of one or two imponderable principles, has led him 
into speculations involving the existence of a much greater number. But 
if, while the rest of the properties of the metal are represented by Newto- 
nian atoms, the calorific and electrical powers be both material and impon- 
derable, and of these such enormous quantities exist in potassium, as well 
as in zinc and all other metals, so much of the reasoning in question as is 
founded on the vacuity of the space between the metallic atoms is groundless. 

1TSS. Although the space occupied b} T the hydrated oxide of potas- 
sium comprises 2S00 ponderable atoms, while that occupied by an equal 
mass of the metal comprises only 430, there may be in the latter propor- 
tionally as much more of the material, though imponderable, powers of beat 
and electricity, as there is less of matter endowed with ponderability. 



368 OF MATTER, MIND, AND SPIRIT. 

1789. Thus, while assuming the existence of fewer imponderable causes 
than the celebrated author of the speculation has himself proposed, we 
explain the conducting power of metals, without being under the necessity 
of attributing to void space the property of electrical conduction. More- 
over, I consider it quite consistent to suppose that the presence of the 
ethereal basis of electricity is indispensable to electrical conduction, and 
that diversities in this faculty are due to the proportion of that material 
power present, and the mode of its association with other matter. The 
immense superiority of metals will be explained, by referring it to their 
being peculiarly replete with the ethereal basis of heat and electricity. 

1790. Hence Farraday's suggestions respecting the materiality of what 
has heretofore been designated as the properties of bodies, furnish the 
means of refuting his arguments against the existence of ponderable im- 
penetrable atoms as the basis of cohesion, chemical affinity, momentum, 
and gravitation. 

1791. But I will, in the next place, prove that his suggestions not only 
furnish an answer to his objections to the views in this respect heretofore 
entertained, but are likewise pregnant with consequences directly incon- 
sistent with the view of the subject which he has recently presented. 

1792. I have said that of all the powers which are, according to Farra- 
day's speculations, to be deemed material, gravitation can alone be pon- 
derable ; since, according to his speculations, gravitation, in common with 
every power heretofore attributed to impenetrable particles, must be a 
matter independently pervading the space throughout which it is per- 
ceived. This being the consequence, by what tie is gravitation, or, in 
other words, weight — indissolubly attached to the rest? It cannot be pre- 
tended that either of the powers is the property of any other. Each of 
them is an m, and cannot play the part of an a, not only because an m, 
an effect, cannot be an a, its cause, but because, according to the premises, 
no a can exist. Nor can it be advanced that they are the same power, 
since chemical affinity and cohesion act only at insensible distances, while 
gravitation acts at any and every distance, with forces inversely as their 
squares ; and, moreover, the power of chemical affinity is not commensu- 
rate with that of gravitation. One part, by weight, of hydrogen has a 
greater affinity, universally, for any other element than two hundred parts 
of gold. By what means then are cohesion, chemical affinity, and gravi- 
tation inseparably associated in all the ponderable elements of matter ? Is 
it not fatal to the validity of the highly ingenious and interesting deduc- 
tions of Farraday, that they are thus shown to be utterly incompetent to 
explain the inseparable association of cohesion, chemical affinity, and 
inertia with gravitation, while the existence of a vacuity between New- 
tonian atoms, mainly relied upon as the basis of an argument against their 
existence, is shown to be inconsistent both with the ingenious speculation 
which has called forth these remarks, and those Herculean u researches" 



OF MATTER, MIND, AND SPIRIT. 369 

which must perpetuate his fame ? (See Appendix for Farraday's Specu- 
lations on Electric Conduction and the Nature of Matter.) 

On WhewclVs demonstration iliat all matter is lieavy. 

1793. While the speculations of Farraday, isolate gravitation, as the 
only matter endowed with weight, and treat all other matters as weight- 
less, those of another eminent philosopher, Whewell, would tend to prove 
that all matter is heavy. 

1794. This subject may be interesting now, when we are anxious to un- 
derstand well the nature of matter, which Comte would represent as the 
basis of mind, and when it becomes a point of departure in forming ideas 
of spirit and mind, as they must be contemplated by Spiritualism. I 
therefore subjoin a critique upon the allegation that all matter can be 
heavy, and on the relation between vis inertias and gravitation. 

1795. One consideration seems to be usually overlooked in contem- 
plating these forces. It is forgotten that inertia is the property of one 
body, while gravitation requires two for its existence. If there were only 
one body in nature, it might move on, in obedience to its vis inertias, for 
any length of time ; but, during an isolated existence, could neither attract 
nor be attracted. WhewelPs theorem, in his own language, is as follows : 

1796. " We sec," alleges Whewell, "that the propositions that all bodies 
are heavy, and that inertia is proportional to weight, necessarily follow 
from those fundamental ideas which we unavoidably employ in all attempts 
to reason concerning the mechanical relations of bodies." (See Demonstra- 
tion that all Matter is heavy, by the Rev. William Whewell, B.D. Silli- 
man's Journal, vol. 42, page 265.) 

To Professor Whewell : 

1797. Dear Sir : I thank you for your kind attention in sending me 
a copy of your pamphlet, entitled a "Demonstration that all Matter is 
lieavy" comprising a communication made to the Cambridge Philosophical 
Society. 

1798. I conceive that to demonstrate that all matter is heavy, is, in 
other words, to prove that all matter is endowed with attraction of gravi- 
tation, or that general property which, when it causes bodies to tend toward 
the centre of the earth, is called weight. Hence to assert that all matter 
is heavy, is no more than to say, that attraction of gravitation exists be- 
tween all or any masses of matter. 

1799. You say, " it may be urged that we have no difficulty in conceiv- 
ing of matter which is not heavy." I have no hesitation in asserting 
that there should be no difficulty in entertaining such a conception j since 
I cannot understand why any two masses may not be as readily conceived 
to repel, as to attract each other, or neither to attract nor to repel. Is it 

not easier to imagine two remote masses indifferent to each other, than that 

24 



370 OF MATTER, MIND, AND SPIRIT. 

they act upon each other ? Is any thing more difficult to understand than 
that a body can act where it is not ? 

1800. It is also mentioned by you, that it may be urged " that inertia 
and weight are two separate properties of matter" Now I will not only 
urge, but also, with all due deference, will undertake to show, that the ex- 
istence of inertia may as well be proven, and its quantity estimated, by 
means of repulsion as by means of attraction. 

1801. Suppose two bodies, A and B, to be endowed with reciprocal 
attraction, or, in other words, to gravitate toward each other. Being 
placed at a distance, and then allowed to approach, if, after any given 
time, it were found that they had moved severally any ascertained dis- 
tances, evidently their relative inertias would be considered as inversely as 
those distances. 

1802. In the next place, let us suppose two bodies, X and Y, endowed 
with the opposite force of reciprocal repulsion, to be placed in proximity, 
and then allowed to fly apart. The distances run through by them seve- 
rally, being, at any given time, determined, might not their respective 
inertias be taken to be inversely as those distances ; so that the question 
would be as well ascertained in this case as in that above stated, in which 
gravitation should be resorted to as the test ? 

1803. It seems to me that this question is sufficiently answered in the 
affirmative, in your second paragraph, page 7, (p. 269,) in which you 
allege, that " one body has twice as much inertia as another , if, when the 
same force acts upon it for the same time, it acquires but half the velocity. 
This is the fundamental conception of inertia." 

1804. In the third paragraph, fourth page, (p. 261,) you say, " that 
the quantity of matter is measured by those sensible properties of matter 
which undergo quantitative addition, subtraction, and division, as the 
matter is added, subtracted, or divided, the quantity of matter cannot be 
known in any other way ; but this mode of measuring the quantity of 
matter, in order to be true at all, must be true universally." 

1805. Also your fourth paragraph, fifth page, (p. 268,) concludes with 
this allegation : "And thus we have proved, that if there be any hind of 
matter which is not heavy, the weight can no longer avail us, in any case, 
to any extent, as the measure of the quantity of matter." 

1806. In reply to these allegations, let me inquire, Cannot a matter exist 
of which the sensible properties do not admit of being measured by human 
means ? Because some kinds of matter can be measured by " those 
sensible qualities which undergo quantitative addition, subtraction, and 
division/' does it follow that there may not be matter which is incapable 
of being thus measured ? And wherefore would the method of obtaining 
philosophical truth be "futile" in the one case, because inapplicable in the 
other ? Because the inertias of A and B have been discovered, by means 
of their gravitation, does it follow that the inertias of X and Y cannot 



OP MATTER, MIND, AND SPIRIT. 371 

be discovered by their self-repellent power? Why should the inappli- 
cability of gravitation in the one case render its employment futile in the 
other ? 

1807. It is self-evident, that matter without weight cannot be esti- 
mated by weighing, but I deny that on that account such weightless 
matter may not be otherwise estimated. The inertias of A and 33 cannot 
be better measured by gravitation than those of X and Y by repulsion, as 
already shown. 

1808. You seem to infer, in paragraph second, page sixth, (p. 268,) 
that we should be equally destitute of the means of measuring matter ac- 
curately, "were any hind of matter heavy indeed, out not so heavy, in 
proportion to its quantity of matter, as other Jcinds" 

1809. If, in the case of all matter, weight be admitted to be the only 
measure of quantity, it were inconsistent to suppose any given quantity 
of matter, of any one kind, to have less weight than an equal quantity of 
another kind; but upon what other than a conventional basis is it to be 
assumed that there is more matter in a cubic inch of platinum than in a 
cubic inch of tin ? in a cubic inch of mercury than in a cubic inch of iron ? 
Judging by the chemical efficacy of the masses, although the weight of 
mercury is to that of iron as 13.6 is to 8, there are more equivalents of the 
latter than the former in any given bulk, since by weight twenty-eight 
parts of iron are equivalent to two hundred and two parts of mercury. 

1810. Weight is one of the properties of certain kinds of matter, and 
has been advantageously resorted to, in preference to any other property, 
in estimating the quantity of the matter to which it appertains. Never- 
theless, measurement by bulk is found expedient or necessary in many 
cases. But may we not appeal to any general property which admits of 
being measured or estimated ? Farraday has inferred that the quantity of 
electricity is as the quantity of gas which it evolves. Light has been 
considered as proportional in quantity to the surface which it illuminates 
with a given intensity at a certain distance. The quantity of caloric has 
been held to be directly as the weight of water which it will render aeri- 
form ; and has also been estimated by the degree of its expansive or ther- 
mometric influence. What scale-beam is more delicate than the thermo- 
scope of Melloni? 

1811. In the last paragraph but one, seventh page, (p. 270,) you 
suggest, that "perhaps some persons might conceive that the identity of 
weight and inertia is obvious at once, for Loth are merely resistance to 
motion; inertia, resistance to all motion, or change of motion; weight, 
resistance to motion upward." 

1812. I am surprised that you should think the opinion of any person 
worthy of attention, who should entertain so narrow a view of weight, as 
antagonist of momentum, as that above quoted, "that it is a resistance tc 
motion upward. 1 ' Agreeably to the definition given at the commence- 



372 OP MATTER, MIND, AND SPIRIT. 

ment of the letter, weight, in its usual practical sense, is only one case of 
the general force which causes all ponderable masses of matter to gravitate 
toward each other, and which is of course liable to resist any conflicting 
motion, whatever may be the direction. When, in the form of solar attrac- 
tion, it overcomes that inertia of the planets which would otherwise cause 
them to leave their orbits, does gravitation "resist motion upward?" 

1813. In the next paragraph you allege, that "there is a difference in 
these two kinds of resistance to motion. Inertia is instantaneous, weight 
is continuous, resistance." 

1814. It is to this allegation I object, that as you have defined inertia 
to be " resistance to motion, or to change of motion," it follows that it 
can be instantaneous only where the impulse which it resists is in- 
stantaneous. It cannot be less continuous than the force by which it is 
overcome. 

1815. Gravity has been considered as acting upon falling bodies by an 
infinity of impulses, each producing an adequate acceleration ; but to every 
such accelerating impulse, producing of course a " change of motion," 
will there not be a commensurate resistance from inertia? and the im- 
pulses and resistances being both infinite, will not one be as continuous as 
the other ? 

1816. I have already adverted to inertia as the continuous antagonist 
of solar attraction in the case of revolving planets. 

1817. Agreeably to Mossotti, the creation consists of two kinds of 
matter, of which the homogeneous particles are mutually repellent, the 
heterogeneous mutually attractive. Consistently with this hypothesis, per 
se, any matter must be imponderable ; being endowed with a property the 
very opposite of attraction of gravitation. This last-mentioned property 
exists between masses consisting of both kinds of particles, so far as the 
attraction between the heterogeneous atoms predominates over the repul- 
sion between those which are homogeneous. It would follow from these 
premises, that all matter is ponderable or otherwise, accordingly as it may 
be situated. 

1818. Can the ether by which, according to the undulatory theory, light 
is transmitted, consist of ponderable matter? Were -it so, would it not be 
attracted about the planets with forces proportioned to their weight, re- 
spectively ? and becoming of unequal density, would not the diversity in 
its density, thus arising, affect its undulations, as the transmission of sound 
is influenced by any variations in the density of the aeriform fluid by 
which it is propagated ? 

With esteem, I am yours truly, 

Robert Hare 
(See appendix for WheweH's Essay.) 



OF MATTER, MIXD, AND SPIRIT. 373 

Additional Remarks on the Speculations of Farraday and Exley, above 

noticed. 

1819. Is it possible for a mere centre to be endowed with a force ? or 
reasonable that language should not make a distinction between something 
and nothing, between cause and effect, between matter and the properties 
of matter ? m being the properties, and a the Newtonian atom, of which 
they have been considered as the attributes, I cannot concur in the reason- 
ing which infers that where we can only perceive phenomena, we are to 
dispense with the idea of causation, because that causation is not directly 
perceptible. It seems to me, from the meaning of the words, that no 
cause can exist without some effect, nor can any effect exist without a 
cause. Language founded on the existence of ideas cannot be disused. 
Can there be any reason for considering any thing as endowed with ex- 
istence which gives no evidence of existence ? We distinguish between 
the thing which causes and the effect which it produces. The cause evidently 
has a centrality ; the effect, though it indicates by the direction in which it 
arrives, the centre whence it proceeds, is remote from that centre. The 
existence of this centrality seems to be recognised in the suggestion that 
atoms are centres of forces. This implies that the source or cause is at 
the centre in each atom, and, of course, the phenomenon, being more or 
less remote from the centre, cannot be the source or cause, and hence has 
been treated as an effect or property. 

1820. The suggestion that the office of atoms may be performed by 
centres of forces, in fact, assigns to a mere centre the part now performed 
by a Newtonian atom. But it must be evident that the centre is that 
point within any rotating mass, which does not turn therewith ; and which, 
where neither of the opposite motions resulting from rotation take place, 
can neither have length nor breadth. This reduces the idea of a centre 
to a common definition with a mathematical point; which is nihility in 
the extreme. An absolutely void space may be identified with nihility, 
and a mathematical point is a portion of that space, without length, 
breadth, or thickness. To endow centres with forces is to disregard the 
axiom, " Out of nothing nothing can come." Moreover, wherefore should 
there be a force at certain mathematical points, and yet others be destitute 
of the same attribute ? Manifestly, if some mathematical points are de- 
ficient of powers with which others are endowed, there must be something 
associated with one, which is not associated with the other. This justifies 
the Newtonian idea, that the force, though proceeding from the centre, is, 
like the terrestrial attraction of gravitation, the resultant of the complicated 
attraction of the whole of a body surrounding the centre. But the cen- 
trality of the force does not seem to accord with the idea of the inferred 
diffusion of properties. In the instance of gravitation it does not account 
for those attributes by which this globe acts as a solid mass within its 



374 OF MATTER, MIND, AND SPIRIT. 

material superficies, and yet, according to the Farradian definition, reaches 
beyond the moon ! 

1821. But the idea of that polarity, of which Farraday has done so 
much to establish the existence in all matter, in one form or another, 
seems to involve that, to constitute atoms, there must be two centres of 
analogous, but opposite, forces in each : whence it ensues that crystals 
shoot in prisms or spicules, as water is seen to shoot in freezing; and 
through which salts, as deposited by the evaporation of the solvent from a 
solution of them, are seen to travel over the sides of the vessel ; and upon 
which property the phenomena of electricity and magnetism appear to be 
dependent. How is this to be reconciled with this notion of each atom 
existing in a diffusible penetrable state throughout the space in which its 
properties prevail ? Since these opposite polarities are energetic in their 
reciprocal polar attraction, what keeps them together, yet prevents them 
from so uniting as to produce neutralization? 

1822. Mr. Exley's ideas, if admitted, leave no alternative but either to 
place a Newtonian atom within each of his concentric spheres, or to assume 
that nothing can have properties, or that effects can exist without causes. 
What is to cause a force at any mathematical point more than at any other? 
How, in case of a moving body, are the forces to appear successively to 
proceed from various centres, if there be nothing in which it is inherent, 
which moves and carries its forces or properties wheresoever it goes ? Does 
not this suggestion that atoms are centres of their forces, by making the 
cart draw itself, force the effect to be its own cause ? It is quite consist- 
ent with the Newtonian definition, that the resultant of the action of every 
part of a mass should comport as if it proceeded from a common centre, 
as does terrestrial gravitation ; and of course, whether we have the New- 
tonian idea or that of Boscovitch, Farraday, or Exley, we have forces pro- 
ceeding from centres. The great difference is that agreeably to the one 
these forces emanate from nothing; agreeably to the other, from some- 
thing. I used to define matter to my pupils as that which has properties. 
In the mind, is not force distinguished from some moving power which 
gives it rise ? Is not this distinction inevitable ? and were the word force 
employed to designate the moving power which exercises force, would it 
not confound ideas, without altering the actual state of the case ? Would 
it not impoverish language, without improving science ? 



Of Mundane, Ethereal, and Ponderable Matter, in their Chemical 

relations. 

1823. The bodies which occupy the attention of a chemist are found in 
one of three states — those of solidity, fluidity, and elasticity. Ice, liquid 
water, and steam exemplify these different states. The fact is thus illus- 
trated, that the same chemical compound, consisting of oxygen and hy- 



OF MATTER, MIND, AND SPIRIT. 375 

drogen, may exist in either state, according to the temperature to which it 
may be subjected. 

1824. Experience justifies the surmise, that scarcely any body in nature 
is utterly insusceptible of these three states, provided it were heated or re- 
frigerated with an unlimited power. 

1825. Beside the property of gravitation, of which the energy is in- 
versely as the square of the distance, however great, (as when it enables 
the two suns, apparently forming but one — the double star, 61 Cygni 
(1340) — at the distance of six thousand millions of miles, to attract each 
other so as to revolve about their common centre of gravity,) atoms are 
endowed with a force called attraction of aggregation, which operates only 
at insensible distances, so that when brought into due proximity they unite 
and form a coherent mass. Again, they are endowed, as already men- 
tioned, with chemical affinity, which varies with the kind of particles in 
which it exists as a property; being the characteristic by which they are 
distinguished one from the other. 

1826. According to the doctrine which chemists have heretofore sug- 
gested for the existence of matter in the elastic or gaseous state, each 
aerial or gaseous atom was conceived to be enveloped in an atmosphere of 
fluid called caloric, resembling the ether in the self-repellent power of its 
constituent particles. This atmosphere has been assumed to impart to 
atoms which it envelopes its own inherent power of reciprocal repulsion, 
like that which those of the ether have. But Dalton showed that there 
was no repulsion between gaseous atoms when heterogeneous. Two or 
more such gases, hydrogen and nitrogen, for instance, being comprised in 
the same cavity, there would be no repulsion between the atoms of hydro- 
gen and those of nitrogen, but only between those of the same gas. This 
has been held to be equally true, however many gases might be mingled, 
or whatever vapours might be superadded. 

1827. The idea is thus refuted, which ascribes the repulsive power to 
the same elastic fluid, since in that case the diversity of the gaseous atoms 
could not so affect the repulsive influence as to nullify it between hetero- 
geneous atoms, while sustaining this repulsion, where the atoms should 
be alike. 

1828. Moreover, as the rays of light have been found to be mere undu- 
lations in the ether ; the rays of heat, being perfectly analogous in their 
attributes, must also be due to ethereal undulations. But vaporization may 
be affected by radiant heat, and gases owe their aeriform state to the same 
cause as vapor or steam ; yet transient undulations evidently cannot form 
a permanent combination, so as to confer the durable elasticity of a per- 
manent gas. 

1829. It appears, then, that neither the doctrine of caloric, nor the un- 
dulatory doctrine, as it is received, will explain the creation of permanent 
gas. Under these circumstances a modification of the existing opinions is 



376 OF MATTER, MIND, AND SPIRIT. 

called for. It lias, for some years, occurred to me, that the Newtonian 
doctrine of radiation might be associated with that of undulation. 

1830. The fact that radiant heat could be collected by a mirror so as to 
raise the temperature of bodies placed in the focus, and that this process 
could take place in vacuo, as ascertained by Sir Humphrey Davy, had been 
adduced as unquestionable evidence of the materiality of caloric, the sup- 
posed fluid cause of heat. But as the cold proceeding from a snowball or 
any cold body could be collected by the same process, it was urged by 
some chemists that the evidence of the materiality of the cause of cold 
must also be admitted. Prevost met this argument by suggesting that no 
body in nature is absolutely cold. Every body, however refrigerated, is 
not so cold as to be incapable of greater refrigeration. Hence all bodies 
being absolutely above the zero of nature, are throwing off rays to each 
other, and where there is equality of temperature, they do not cause any 
change in their relative temperatures. The rays thrown off by A are com- 
pensated by those which it receives from B, and vice versa. But if A 
throws off to B more than B reciprocates, the temperature of A must fall 
until an equilibrium is attained. Thus, A being the mirror and B the 
snowball, the mirror is refrigerated, and causes a greater radiation from 
any body situated about its focus. This explanation was generally re- 
ceived, but to me, the following rationale, which I advanced, appeared 
preferable : 

1831. I assumed caloric to exist throughout the sublunary creation, as 
the luminiferous ether is assumed to be diffused throughout all space by 
the undulationists ; the diffusion arising from the reciprocal repulsion of 
its particles being similar to that which had been supposed to cause the 
diffusion of caloric. There is the greatest analogy between this diffusion 
and that which is known to exist in the case of gases. The process is the 
same, whether the gas be dense like chlorine, or thirty-six times as rare, 
as in the instance of hydrogen, and in the luminiferous ether resembles 
the process by which hydrogen is rarified, or might be rendered more rare, 
were the pressure of the atmosphere removed. 

1832. It is known that in any gas or gaseous mixture like that which we 
breathe, if a deficit of pressure be caused in any spot, the gaseous parti- 
cles will quickly move toward it, in order to restore the equilibrium of 
pressure, and that if, on the other hand, any augmentation of pressure be 
produced at any spot, the gas will move outward to restore the equilibrium. 

1833. The particles being symmetrically arranged in lines, a row of 
particles may be conceived to lie between every two remote points. If we 
suppose any number of points in the focal body, and a corresponding 
number in the surface of the mirror, it may be conceived that the inter- 
vening ethereal or calorific particles will move in rows one way or the other, 
as the pressure in the focal space may become greater or less. Thus an 
effect is brought about, equivalent to that which the Newtonian idea of 



OF MATTER, MIND, AND SPIRIT. 377 

radiation involves ; lines of particles proceed from the hotter points to the 
colder ones. 

1834. The arrangement of the particles of caloric, which was originally, 
in my view, confined to the sublunary creation, appears of necessity to 
belong to the luminiferous ether, required by the theory ascribing light to 
undulations, though the last-mentioned medium must be endowed with 
ubiquity as above stated, so as to abound in every part of space through 
which light reaches the eye. 

1835. The undulatory hypothesis supposes that a wave-like motion being 
imparted to a row of particles, by a luminous point in the surface of the 
luminous body, is transmitted, like the sound producing waves in the air, 
to the other end of the row. 

1836. This undulatory progression has been roughly illustrated by the 
transitory serpentine movements which may be made in a cord, stretched 
like a clothes-line between the tops of posts. 

1837. In order to make this illustration elucidate the conception which I 
advance, we have only to suppose that the cord, instead of being attached 
to the post, should be drawn rapidly over pulleys, and, while thus actuated, 
be subjected to a cause of undulatory vibration. It may be conceived 
that, by this process, the ethereal particles, while performing all which the 
undulatory theory requires, might at the same time perform all required 
by that of emission and material calorific radiation. Directed upon a va- 
porizable liquid, the undulations might perform the part of sensible 
heat; the ethereal particles, successively combining, might furnish the 
latent heat requisite to the constitution of vapour. 

1838. Agreeably to Newton, the seven colours of the spectrum are due 
to as many different kinds of radiant particles of various refrangibility, or 
susceptibility of being bent from the rectilinear path when passed through 
the same refracting medium.* 

1839. According to the undulatory theory, the colours are caused by 
diversities in the undulations producing them. Retaining this feature, the 
last-mentioned hypothesis, as modified by myself, appears to be competent 
to explain the phenomena of light as well as those of vaporization, pro- 
duced by calorific radiation, since not only is any vaporizing liquid sub- 
jected to the transient effect of the undulations, but also may combine with 
the ethereal particles as they come into contact with it. 

1840. Thus modified, the rationale of the rainbow, or prismatic spec- 
trum, would not be that the colours indicate as many varieties of original 
radiant particles, but that they are to be explained agreeably to the undu- 
latory hypothesis, which ascribes them to as many varieties in the undula- 
tions, just as the notes in music are ascribed to diversities of vibration. 

* Latterly, Sir David Brewster lias conceived that only three elementary species of 
light are requisite, according to the theory of emission, to perform all the offices which 
Newton ascribed to seven. 



378 OP MATTER, MIND, AND SPIRIT. 

1841. The ether, under this view, performs the part heretofore assigned 
to latent heat, by combining -with solids so as to render them susceptible 
of expansion, and of electrical conduction by being liable to the polariza- 
tion which constitutes electricity. 

1842. Sensible heat, according to this aspect, is due to the vibrations 
of the ethereal fluid, which is sustained by the sun, by ignition in the 
interior of the earth, and by chemical reaction, including combustion and 
respiration. 

1843. The correctness of the inference, that conductors owe their con- 
ductive power to ethereal matter entering into their composition, has been 
insisted upon in my strictures on Farraday's speculation in some of the 
preceding pages. The facts admitted by this distinguished investigator of 
nature's laws, gave to me a basis on which to rest an argument in favour 
of the existence of an imponderable cause of heat and electricity in metals, 
which seems to me unanswerable. 

1844. Agreeably to the hypothesis respecting which the preceding 
preparatory suggestions have been made, gasification is not due to a 
repulsive atmosphere of ethereal matter, severally appropriated to each 
ponderable constituent atom, but to an attraction for every such atom ex- 
ercised by the ethereal fluid, such as water exercises toward sugar, quick- 
lime, salt, or any soluble substance. The ether attracts the particles of 
certain solids, and is of course reacted upon by them. The particles thus 
attracted naturally distribute themselves throughout it, at symmetrical 
distances. Hence the law of Pettit and Dulong is verified, which, at least, 
holds good with all gasifiable atoms, that their capacity is inversely as 
their atomic weight. 

1845. The atomic weights of hydrogen, nitrogen, and chlorine being 
severally 1, 14, 36, when associated with equal volumes of the impondera- 
ble ether, they will have still the same weight. Equal volumes will weigh 
the same as the atoms with which they are associated ; and the capacity for 
heat, being directly as the volumes, will be inversely as the weights, the 
calculation being the same, whether ether or caloric be the imponderable 
principle to which they owe their gasification. By concurring with those 
chemists, who estimate the atoms of oxygen at 16, instead of 8, this gas 
will come into the same calculation. 

1846. When heterogeneous gases are confined within the same cavity, 
that they should not react with each other is no more wonderful, than that 
the same mass of water may at the same time hold different substances in 
solution, which may add to its hydrostatic pressure though they have no 
reciprocal reaction. 

1847. Sensible heat appears to be due to vibrations in the ether, kept 
up by the solar rays or central ignition within this globe. By the heat 
thus acquired the self-repellent power of the ether is augmented. When 
by refrigeration this source of repulsion is diminished beyond a certain 



OF MATTER, MIND, AND SPIRIT. 8/9 

limit, the atoms of certain vaporizable particles, such as those of steam and 
other condensible vapours, are approximated sufficiently to attract each 
other, and consequently coalesce and are condensed. 

1848. It follows that light is due to undulation, sensible heat to vibration, 
and electricity to the polarization caused in the ethereal medium, while 
either in a free, or in a combined state. Thus this luminiferous ether per- 
forms the part heretofore attributed to latent heat or caloric in one state; 
in another state, that of sensible heat. 

Suggestions of Massotti, respecting the Nature of Matter. 

■ 1849. Massotti has suggested that all bodies consist of two kinds of 
ultimate particles ; that any two or more particles of one kind are repul- 
sive of each other, while any two or more of different kinds are recipro- 
cally attractive. Hence atoms are formed, consisting of one atom of one 
kind and one of the other kind. Of course, were the opposite forces 
exercised by the heterogeneous and homogeneous equal, the resulting atoms 
would be neither attractive nor repulsive; but assuming the attractive 
power to have the ascendency, the hypothesis would account for the pro- 
perty of gravitation. 

1850. Let the suggestions of Massotti be modified, so far as that the 
extremities of each particle, whether of one or the other kind, are to be 
considered as endowed with opposite polarities, like those of the magnetic 
needle, as already suggested in the case of matter in general. Then in 
one relative position of the extremities they may be reciprocally repulsive, 
in the other reciprocally attractive ; likewise one of the kinds of matter, 
like the light-producing ether of the undulationists, may pervade the uni- 
verse, and be condensed in a peculiarly great quantity within perfect con- 
ductors : all this being premised, it may be conceived how the waves of 
opposite polarization, which proceed from oppositely electrified, or in other 
words, oppositely polarized bodies, cause the matter through which they 
pass to be decomposed or explosively rent. 

1851. As elsewhere stated, in large bodies of water, waves are the effect 
of transference of motion successively from one part of the mass to the 
other ; the rolling of the wave causing nothing to pass but the motion, 
and of course, the momentum is invariably consequent to motion. The 
waves by which sound is transmitted, are analogous; nothing being trans- 
ferred excepting a vibration of the air, capable of affecting the tympanum 
of the ear with the impression requisite to create in the sensorium the idea 
of sound. 

1852. Any affection of matter, capable of existing in succesive parts of 
a material body, so that while the body is stationary, the affection passes 
from one part of the mass to others, may be considered as a wave of that 
affection, as reasonably as the affection called momentum is considered as 
producing a wave in water, when passing through it, as above described. 



380 OF MATTER, MIND, AND SPIRIT. 

It is in this way that I consider that the term wave of polarization may 
he applied to an affection of matter consisting of an abnormal position of 
the poles of the constituent particles, successively induced in rows of 
atoms, sO as to proceed from one part of the series to the other. 

1853. And as two sets of waves, of which the hollows of one should 
correspond with the elevations of the others, would, hy being associated, 
produce an even surface and equalization of the momentum in the aqueous 
liquid, so, in opposite polarities, there might he reciprocal neutralization 
by the coming together of the polarities. 

On Electro-polarity as the Cause of Electrical Phenomena. 

1854. Agreeably to the view which I take of the present state of our 
electrical knowledge, the phenomena designated under the name of elec- 
tricity are due entirely to a process which I designate as polarization, and 
the consequences thereof. Those attractions and repulsions which have 
been found to exist between particles of matter, instead of being an en- 
dowment of the whole mass of each particle, seem confined, as already 
suggested, to particular terminations or spots, as we see this property on a 
larger scale in the loadstone or natural magnet. In the body long known 
under this appellation, the attractive power which it exercises is displayed 
usually at two distinct portions of its superficies, which are called poles. 
When a piece of steel wire is duly rubbed by either of these poles, it ac- 
quires a similar attractive polarity, which always appears at the extremities. 
When formed into an appropriate shape and freely suspended, such a wire 
magnet constitutes the compass needle, having the wonderful and all-im- 
portant faculty of arranging itself within a meridian plane, so as to be 
always nearly north and south; the same pole invariably pointing in the 
same direction. The poles are named from the quarter to which they 
point, one being called the north pole of the needle, the other the south 
pole. This involves that the north pole of the earth itself has nominally 
south polarity ; the south pole, north polarity. 

1855. When two suspended compass needles are sufficiently approxi- 
mated, it will be seen that between the poles which point in the same 
direction, there is repulsion; between those which point in different 
directions, attraction. When the dissimilar poles are brought into contact, 
they adhere ; and if left cohering, will continue attached for any length of 
time; and while in that state of coherence, the magnetic power of the 
poles thus touching, being neutralized, disappears.* 

1856. If two needles be laid parallel, an interval between them, the ex- 
tremities being made to communicate by applying two wires of suitable 



* It should be understood, that when two magnetic needles are associated by the con- 
tact of dissimilar poles, tho extreme poles do not lose their magnetism, although it will be 
more feeble than when tho needles are independently situated. 



OF MATTER, MIND, AND SPIRIT. 381 

dimensions, also parallel to eacli other, the magnetic power will be neu- 
tralized. 

1857. It is inferred that analogous phenomena take place in the par- 
ticles of masses or surfaces which are endowed with chemical affinity or 
even cohesive attraction. 

1858. It is to the existence of the power by which these effects are 
caused, at opposite terminations, that bodies, in congealing or freezing from 
the state of liquidity, shoot into prismatic, oblong, regular forms, called 
crystals. This is illustrated in the formation of ice, which is seen to shoot 
into such prismatic crystals. 

1859. When a pane of glass is so situated as to have the focus of a solar 
microscope thrown upon any spot, so that the glass thus affected may be 
between the eye of an observer and the microscope, any small crystals 
formed are greatly magnified. Hence if the focal space be moistened with 
a solution of certain salts, the solvent evaporating, crystallization ensues, 
and is seen to form appropriate figures for each salt employed. It is owing 
to this property that when certain solutions of various substances are eva- 
porated, the soluble solid, as it is deposited from the solvent, arranges 
itself longitudinally; one atom attaching itself to the pole of another, until 
it creeps over the sides of the vessel in great quantity. The appearance 
of arborescence in certain minerals is thus accounted for. When an amal- 
gam of mercury with silver is hung by a platina wire within a bottle of a 
solution of silver in nitric acid, there is formed a beautiful branching of 
silver filaments. These are longer, though more slowly formed, as the 
solution is more dilute. In very dilute solutions I have seen prisms of 
silver of more than an inch in length, so delicate, that but for the bril- 
liancy of the surface they could not have been detected by the eye. 

1860. Farraday distinguished two kinds of polarity — ferro-magnetic and 
dia-magnetic. That above described as taking place between steel magnets 
is designated as ferro-magnetic. Dia-magnetic particles under magnetic 
influence take position at right angles to that which would ensue from 
ferro-magnetism. 

1861. This explanation being premised to enable the student to com- 
prehend what is meant by polarity, I will proceed to explain electric phe- 
nomena, according to the theory which I hold. 

1862. It is expected that the preceding discussions have prepared the 
reader to conceive that the atoms of all ponderable matter are endowed 
with two analogous but opposite polar powers, which we term polarity. 
That in any two atoms the dissimilar polar powers tend to make them unite, 
the similar powers having the opposite tendency. That in any inert mass 
the opposite powers or polarities are in contact, and thus reciprocally neu- 
tralized. 

1863. It will be also understood that the ethereal fluid which pervades 
the universe as the means of illumination is assumed to consist in like 



382 OF MATTER, MIND, AND SPIRIT. 

manner of atoms or particles which are endowed with polarity, so that 
when the opposite poles are in proximity, there is neutralization : repulsion, 
and disturbance, when similar poles are approximated. This being pre- 
mised, the allegation may be intelligible, that when bodies are electrified, 
the poles of the component atoms or particles are conceived to be deranged 
from their natural position of reciprocal neutralization, so that they react 
with exterior bodies, disturbing the poles of their constituent particles, 
and thus electrifying them by induction. 

1864. This abnormal state of disturbance, is conceived to be produced 
on glass or resin, or any electric, when duly subjected to friction. 

1865. Thus when in an electric machine a vitreous surface is rubbed 
by a leather cushion, the particles both of the leather and glass surfaces are 
deranged from their natural state of reciprocal neutralization, and present 
their poles - in an active state, and the glass surface, moving through the 
ethereal medium, (812) polarizes it as it passes, the ether resuming its 
normal state till the ethereal atmosphere over the conductor is reached. To 
that it imparts durable polarity ; the metallic superficies of the conductor 
taking the opposite state, so that the charge is retained until the glass goes 
to and returns from the cushion, with a farther supply of polarity. 

1866. The charges of polarization received by the plates at each suc- 
ceeding revolution of the plate or cylinder, is divided with the ethereal 
atmosphere over the conductor, and this process is reiterated till the fric- 
tional power has accomplished its maximum effect. Then the conductor 
is said to be charged positively, according to the theory of one fluid, and 
vitreously, according to that of Dufay, or the theory of two fluids. Mean- 
while, if the cushion communicates duly with an insulated conductor, a 
process perfectly analogous to that just described has been charging that 
conductor, pari passu, with the one first mentioned. By these means we 
have two excited or charged conductors. 

1867. If, before charging these conepwrors, two scalps of hair be- seve- 
rally situated on them, it will be perceived that, as the charging proceeds, 
the hairs on each of the scalps rise, and endeavour to keep away from each 
other. But, meanwhile, the whole of the hair on either is attracted by 
that on the other conductor. Moreover, on touching both conductors with 
any metallic rod, simultaneously, the whole of the excitement disappears, 
and the hairs assume their normal position. 

1868. In producing this discharge, iron is not more effective than any 
other metal. It is, in fact, known to be less competent for this species of 
conduction, than copper, silver, or gold. 

1869. When the conductors arc excited they have a powerful effect 
upon gold leaves, suspended as in the electrometer. 

1870. The state of the conductors, when excited, as described here, is 
said to be static. Such a state of excitement is distinguished as a statical 
charge of electricity. 






OF MATTER, MIND. AND SPIRIT. 383 

15 71. In the next place, if vre procure a horse-shoe magnet, lay it on a 
table, cover it with a sheet of paper, and then sift over it iron filings, we 
shall see the shape of the magnet delineated upon the paper, by the filings 
arranging themselves above its corners in preference. But as the sifting 
proceeds, the filings will be seen to extend themselves in filaments, so as 
very much to resemble the electrified hair above described. A tuft of the 
ferruginous filaments will be formed upon each pole of the magnet, each 
filament avoiding its neighbours, as far as possible. But while each fila- 
ment, in either tuft, avoids every other in its appropriate tuft, the whole 
of the filaments in one, are attracted by those in the other. Thus, the 
charges of polarity which cause each similarly polarized filament to avoid 
those in the same state, induce those polarized by one of the poles of 
the magnet, to attract such as are polarized by the other pole of the 
magnet. 

1572. Here is. so far, a great analogy between the phenomena of the 
polarization of filings and the polarization of the hair, above described. 
But then there is this difference : excepting iron, cobalt, and nickel, there 
is no metal which can, by contact with the poles of a magnet, neutralize 
the polarity by which the iron filings are affected; and even these metals 
produce this result by a process, the inverse of that by which charges of 
statical electricity are neutralized. In fact, the magnetic metal, far from 
acting as a discharger, acts as a keeper ; and a piece of iron, of a suitable 
shape, applied to the terminations of a horse-shoe magnet, prevents the 
gradual diminution of the magnetism, which otherwise ensues. Hence 
the name keeper is applied to it, as well as armature, derived from the 
French. 

15 73. It will be perceived that, in a steel magnet, the charges are sus- 
tained at the terminations of a conductor, which, as estimated by Caven- 
dish, conducts electricity with a velocity two hundred thousand times as 

as water. 

15 74. The charge of the conductor of the machine is superficial, a gilt 
globe of glass holding as good a charge as a solid globe of metal ; and, 
moreover, in this superficial charge, the ether and the air participate, un- 

ing a polar affection, analogous to that of the filings exposed to the 
influence of the magnet. 

1575. On the other hand, in the use of the steel magnet, the charge 
is internal, and, other things being equal, increases with the quantity of 
iron charged ; neither the air nor the ether participate in this magnetic 
charge. There is no mode in which the charges of the poles of a magnet 
can be made to pass from one to the other, through any interposed con- 
ducting mass. 

1576. The retention of the charge seems to be dependent upon a state 
of the particles in which they are capable of being deranged from their 
normal position with a certain degree of extraneous influence, and can only 



384 OP MATTER ; MIND, AND SPIRIT. 

resume their natural relative position by a contrary application of a similar 
agent. Although steel differs from iron only in containing, as an ingre- 
dient, one-fiftieth of carbon, this gives it the highly valuable property of 
hardening, when suddenly refrigerated ; a result which may be accounted 
for by supposing that, in consequence of the sudden exposure to a pow- 
erful conducting medium, there is a sort of a jerk by which the particles 
loose from their midst an undue portion of their ethereal constituents, and 
cannot recover their normal arrangement after the refrigeration. When 
this effect is reached to a maximum, the steel is so brittle as sometimes to 
fly into two or more pieces when left to itself. When soft iron is sub- 
jected to the magnetizing process, it exchanges one polarity for the other 
with such speed, that, in some electro-magnetic instruments, this reversal 
is effected more than one hundred times in a second; but precisely in pro- 
portion as the magnetism is readily received, it is more readily lost. On 
the other side, when hardened to a maximum, steel can scarcely be mag- 
netized at all. Thus, to have a permanent magnet, we must employ the 
metal in a state of induration between the extremes. These facts tend to 
corroborate the inference that magnetism is dependent on the relative posi- 
tion of the ferruginous particles. It is presumed that the ferruginous par- 
ticles of which the filings consist indicate, by their direction, as seen ex- 
ternally, the direction in which the constituent particles of the magnet 
are situated beneath the metallic surface.* 

* Explanation of the Galvanic Pile, Battery, or Series. — When pieces of zinc and 
silver are so placed in the mouth as to have their surfaces separated by the tongue, their 
extremities extending beyond it externally, on allowing the latt»r to touch each other, a 
metallic taste is perceived by the person whose tongue is subjected to the process thus 
described. It has been ascertained that at the same time a minute portion of the zinc is 
oxydized at the expense of the water which exists in the saliva. 

Suppose a pile of plates of zinc and silver, or copper, alternating, to be separated into 
couples by the interposition of moistened cloth; each plate will on one side touch its 
partner, on the other side the moistened cloth. Every couple of zinc and copper separated 
by the cloth are situated as the pair above described, when separated by the tongue, and 
are equally capable of giving a discharge which would be sensible to the taste, under those 
circumstances. The plates which are in metallic contact have no such disposition to dis- 
charge, because there is no moisturo to act upon them, and no diversity of electrical state 
can be excited on account of their great conducting power, which would neutralize any 
such excitement as soon as it could bo creatod. The surfaces separated by the cloth can- 
not discharge to each other, because there is no conductor extending from one to the other. 
But as the whole pile is a conductor of electricity, to discharge every pair entering into 
its constituency it is only necessary to touch each end simultaneously with a good con- 
ductor — a wire, for instance. The whole series will then bo discharged at once, and the 
energy of tho discharge is proportional to the number to be thus discharged. There is an 
uncertainty and obscurity as to tho precise rationale of the effect thus obtained. There is 
as much difference about this as there is about tho nature of matter. It will not be expe- 
dient, therefore, in presenting a popular view, to enter upon that intricato question, and 
will be enough to state tho laws and facts which are admitted generally hymen of science. 
It is universally admitted that, if each of the terminal plates, in such a pile or series, have 
a platina wire soldered or otherwise well connected with it, tho other ends of the wires 
extending into somo water, this liquid will be decomposed, and a similar decomposition 



OF MATTER, MIND, AND SPIRIT. 385 

1877. If to a wire, connecting the poles of a galvanic battery, iron 
filings are applied, each ferruginous particle becomes a little magnet, and 
displays exactly the same disposition to unite in filaments as has been re- 
presented to take place when they are exposed upon a sheet of paper, to 
the influence of a magnet supporting it. But while this affection is thus 
identical with that induced by the steel magnet, it differs therefrom, in its 
being as transient as the galvanic discharges to which it owes its existence. 
These, at the lowest estimate, are sufficiently rapid to go round the globe 
in two seconds; whence it may be conceived that the time taken to per- 
cur a few inches of wire must be almost infinitely brief. Hence, although 
the filings continue in a state of magnetization so long as the action of the 
battery is sustained, and the wire kept in due contact with the poles of 
the battery, it is only by a rapid reiteration of discharges, that this result 
is effected. 

1878. As the relative position of the particles composing the steel 
magnet has been inferred to be indicated by that of the movable filings 
which they influence, we may suppose the position of the particles compos- 
ing the wire, to be indicated by that which the filings take by which it is 
encircled. These are situated always as if forming tangents to the cir- 
cumference of the wire, and hence it may be perceived that the metallic 
particles, forming the wire, have been shifted from their normal position, 
parallel to the axis, so as to take that tangential direction which the mag- 
netization evinces. 

1879. On one end of the wire being in communication with one pole 
of a voltaic series, on touching the other pole of the series with the other 
end of the wire, filaments of the particles previously situated parallel to 

may, directly or indirectly, be effected of various substances held in solution by water, as 
well as substances liquified by beat. Moreover, when the same wire is made to form tbc 
means of discharge by extending from one terminal plate to the other, it acquires tbe 
property of attracting iron filings, and, so long as the discharge through it is sustained, 
will cause the compass needle to arrange itself always at right angles to the wire. Under 
these circumstances, according to the Franklinian theory, a current of electricity passes 
from the positive to the negative pole ; according to the theory of Dufay, a fluid proceeding 
from each pole, they combine in the wire. According to the view above given, two oppo- 
site waves of polarization pass, by which the metallic atoms or particles are shifted from 
their natural position, so as to act externally, as already stated. 

It is not, I believe, known to whom the world is indebted for the fundamental observa- 
tion in galvanism, made, as has been mentioned, by the assistance of the tongue and 
plates of silver and zinc. Subsequently, Galvani, probably without any reference to this 
phenomenon, ascertained some other consequences of the reaction of tbe elementary pair; 
but to Volta we owe the pile or series above described. In whatever form voltaic series 
may have been subsequently constructed, tbe main principles are the same, the reaction 
of chemical agents so arranged in succession as to be productive of that intensity of dis- 
charge, and powers of decomposition, to which allusion has been made. 

These have latterly been called electrolytic; and decomposition, by the voltaic series, has 
been called electrolysis, by Farraday — a beautiful, well-conceived, and expressive word. 
(See Essay on Electrical Theory, in the Appendix.) 

25 



386 OF MATTER, MIND, AND SPIRIT. 

the axis, are jerked out of the normal position with an inconceivable quick- 
ness, the discharge, however, not affecting successive parts of the length 
absolutely at once, but successively ; so that there is a time required for 
the process, however inconceivably minute it may appear to us. The 
effect upon the filaments of filings, at the different ends of the wire, are 
perfectly simultaneous, and the effect analogous, but different in this re- 
spect, that the positive poles are presented externally at one end, the nega- 
tive at the other, so that, when the polarizing affections meet at an inter- 
mediate point within the wire, neutrality ensues. 

1880. Thus it will be perceived that no current passes through the 
wire, any more than the water which is seen to form a wave, on one side 
of a lake, passes with the wave which is seen apparently to proceed to the 
other side. Notoriously, in this case, nothing passes but the momentum, 
which is successively imparted to successive portions of the intervening 
water ; so, in the galvanic discharge, successive portions of the intervening 
wire are affected by the original disturbing jerks, of which the power 
passes from each portion to that next beyond it, just as the momentum in 
the case of the aqueous wave. 

1881. Upon these considerations I hold myself as warranted in calling 
the affections of the wire, as described, waves of polarization, not that the 
affection of the wire has the smallest similitude to that with which water 
produces waves, but that, in both cases, there is a successive communication 
of a property. It is well known that there is this analogy in the two cases; 
in either, opposite waves, on due meeting, produce reciprocal neutrality. 

1882. The neutralization of the electro-polarity induced upon the 
charged conductors (1867) by touching both at the same time by a conduct- 
ing rod, is effected in some degree analogously to the process in the voltaic 
discharge ; since waves of opposite polarization are produced at each ex- 
tremity, and, rushing toward an intermediate point, are neutralized by 
meeting. But the polarization in the case of the conductors, as has been 
stated, (1874,) is superficial, and extends not only to the surfaces of the 
conductors, but likewise to the surrounding ether and air, and does not 
affect the ponderable atoms of the wire unless the charge be too great to 
pass in this superficial manner. In that case, being condensed upon the 
wire to a state of great intensity, it causes a polarization of the atoms 
composing it, similar to that of the voltaic discharge, though less durable. 

1883. From the preceding exposition it follows that the conduction and 
insulation of that species of electricity which is excited by an electrical 
machine or other frictional processes, exists upon the superficies of insu- 
lated masses, or that of the circumambient particles of the air or ether. 
This frictional electricity likewise passes preferably over the surfaces of 
conductors, so that the moistened surface of glass, or other non-conductors, 
conveys it with enormous facility. It is notorious, that when the air is 
moist, electrical machines arc paralyzed. But this cannot be in conse- 



OF MATTER; MIND, AND SPIRIT. 387 

quence of the moist air acting as a conductor. Agreeably to some experi- 
ments which I made, a fog from hot water does not act as a conductor. 
Evidently, were a fog or a cloud a conductor, the air and moisture forming 
a thunder cloud could not be electrified, so as to give the discharges which 
constitute lightning. 

1884. It is well known that a tube will carry more lightning than a 
rod, of which the sectional area should comprise the same quantity of 
metal. Yet, when the wire is too small to carry a charge outside, it is 
acted upon intestinally and may be explosively deflagrated. But while the 
existence of a film of moisture upon the glass legs of an electrical machine, 
may paralyze its power, to a powerful galvanic battery moisture is well 
known to be essential. 

1885. If the poles of a powerful voltaic series, while highly charged, 
were severally to have a conducting communication with the conductors 
of an electrical machine, it would discharge them so rapidly, that the 
most active working would not enable them to give a spark j yet at the 
poles of the same series there might be charges accumulated which would, 
in effecting chemical decomposition, heating, deflagrating wire, or inducing 
magnetism, be immensely superior to that created by a machine. 

1886. Farraday' s reasoning and observations, founded on the idea that 
the only difference between galvanic and frictional electricity was that 
between quantity and intensity, led him to take up the idea that a grain 
of water with an equivalent of zinc would evolve as much electricity as 
sixteen millions of square feet of coated glass, charged by a powerful ma- 
chine of fifty inches in diameter. I am surprised that Farraday did not con- 
sider his premises erroneous, when he found them involving such startling 
conclusions. 

1SS7. The source of this startling inference was, I think, as follows: 
Farraday entertained the opinion, that the only difference between voltaic 
and frictional electricity was that of quantity and intensity. He went so 
far as to intimate that this opinion would be entertained the more confi- 
dently as the electrician forming his decision should be better acquainted 
with the subject. I advanced what appeared to me unanswerable objec- 
tions to this conclusion, but such as were not deemed by him worthy of 
reply. Unduly confident in his postulate, Farraday first ascertained the 
greatest effect which could be produced by a certain number of turns of a 
powerful machine, with a fifty inch plate, in causing a deviation of the 
galvanonietric needle, and then, comparing the quantity of zinc and water 
required to produce the same effect through galvanic action, by a rule-of- 
three statement the result above mentioned was obtained. In my view 
the error arose from overlooking the fact that in the one case the whole 
discharge was exercised in polarizing the ponderable matter, while in the 
other only a portion of the discharge was thus employed, being only a 
secondary effect of the polarization of the circumambient medium. Only 



388 OF MATTER, MIND, AND SPIRIT. 

that portion of the charge which was forced into an association with the 
ponderable matter, had any effect on the galvanometric needle. 

1888. According to Gaziot's experiments, a Grove's battery of 320 
pairs would not give a spark before contact at any distance, although 
frictional machines, proportionally powerful, have given sparks at twenty 
inches. 

1889. Thus the laws of conduction and insulation, as respects the two 
kinds of electricity in question, are different; the waves of polarization are 
in the case of the galvanic circuit confined to absolute contact with con- 
ducting ponderable matter. It cannot pass through the electrical medium 
or the air by the diruptive process. When once a passage has been made 
for it, it may pass convectively, carrying with it the polarizable matter, as 
may be seen in the arch formed between the poles of a powerful voltaic 
series after contact. 

1890. This arch cannot be formed between two metallic points, because 
none but those of a most fixed and infusible nature can support the heat 
produced. It is only between charcoal points that it can be created, because 
no other competent conductor is infusible at the temperature of its volati- 
lization. It is in fact only by the process in question, that charcoal can be 
volatilized per se. It may be inferred that as those waves of electro-polarity 
which require the presence of ponderable as well as ethereal matter can- 
not pass over an interval without the assistance of ponderable matter such 
as is supplied by the coal. On contact with each other, the points com- 
pleting the circuit are subjected to an intensity of the polarizing power 
which causes the carbon of the points, in the state of vapour, to become 
associated with the ethereal waves, and thus produces the flaming arch, 
which distinguishes the scene of reciprocal neutralization. 

Of Mind, as existing independently, and as distinguished from Matter. 

1891. Three ideas must coexist in every rational being; nihility, mind, 
and matter. We can, of course, conceive of a perfectly void space, and 
likewise of a mathematical point, which designates a position not an en- 
tity. Yet, position cannot be determined without surrounding entities, 
between which this point exists, without having claim to any portion of 
those entities, whether there be only one actual material surface, or where 
several are cornered together. Of such points we have already treated, as 
forming at the immovable centre of a rotating mass, so that a centre is, 
of course, one state of the existence of such a point. 

1892. After the considerations already presented, it will be seen that 
there is great difficulty in conceiving of the existence of an atom of matter 
endowed with polarity, and of course with two centres of two analogous, 
but opposite and irreconcilable forces. And we must consider that there 
are more than fifty such heterogeneous elementary atoms, all endowed with 
various degrees of affinity, so as that two may unite energetically to the ex- 



OP MATTER, MIND, AND SPIRIT. 389 

elusion of a third. This is designated as a case of decomposition, and 
may be exemplified by the process in which water is explosively decom- 
posed by potassium, with which the oxygen of the water unites to the 
exclusion of hydrogen. When we see that from seven parts, by weight, 
of charcoal, and about nine parts of water, sugar ensues ; that the sweet- 
ness with which this sugar is endowed, is the result of a difference between 
this substance and starch, in the proportion of the watery elements : starch 
consisting of less water than sugar, with the same amount of charcoal ; 
when we learn that twelve parts, by weight, of charcoal, fourteen parts of 
nitrogen, and one of hydrogen, constitute the deadly prussic acid j and 
when, in fact, we discover that the atoms of matter which compose our 
flesh are capable of entering into as many active chemical combinations 
as the beads of a kaleidoscope can be productive of figures, then it will be 
manifest that the phenomena characterizing what we call matter, as well 
as the powers of that matter, are such as to prove our utter incapacity to 
comprehend the powers and properties of material atoms, and that we 
must not object to any wonder that nature may produce, because it is 
beyond our comprehension.* 

1893. The belief in the powers displayed by matter does not then 
result from their being explicable, but from their being evident, just as 
the elaboration of the chick from the egg demonstrates the fact that the 
yolk and the white have been converted into a chicken without our being 
enabled to comprehend the process by which it has been effected. Such 
being the imperfection of our knowledge respecting the intricate nature of 
matter and its reactions, it seems to me inconsistent that there should 
have been such backwardness to believe in the independent existence of 
mind, of which the phenomena and properties are quite as evident as 
those of matter, the mode of existence and operation in either case being 
inscrutable. 

1894. The great distinction between mind and matter is the presence 
of will on the one side, and the absence of it upon the other. Vis inertias 
is the antipodes of will ; and if gravitation have any association with will, 
it will be that of the Creator ; but in the inert mass actuated, it serves 
only to add to the evidence of incapability of self actuation. 

1895. Passion and reason, the parents of will, are properties as manifest 
as those which, surrounding a centre, give to it that idea of a central force 
which indicates the presence of material atoms, though it does not consti- 
tute them, as I have urged. 

1896. The existence of vis inertiae, gravitation, and chemical affinity, 

* It were absurd to draw any conclusion from this, that incomprehensibility is a reason 
for believing the miracles ascribed to Mohammed or any other religious impostor. That 
we cannot understand how a result is accomplished is no reason for disbelieving it in op- 
position to the evidence of our senses ; but, at the samo time, it forms no reason for be- 
lieving, of itself, but is rather a clog upon belief, when intuitively awakened. 



390 OF MATTER, MIND, AND SPIRIT. 

is not more evident as properties of ponderable matter than reason and 
passion and consequent will are of mind ; nor is will less evidently the 
offspring of reason and passion, than momentum is of vis inertim and gra- 
vitation. The existence of these attributes of mind is as evident as is the 
existence of those of ponderable matter, and the incomprehensibility of 
their origin or mode of operation should no more be an obstacle to belief 
in the former case than in the latter. 

1897. Nothing is more thoroughly fundamental and essential in the 
doctrine inculcated by revelation than the omnipotency of the will of God. 
According to Scripture, the whole heaven and earth, and all that is in 
them, sprung into existence in consequence of the fiat of the Deity, whose 
will, under the designation of "overruling providence," is alleged to 
regulate every thing, even to the fall of a sparrow, or the advent of a pes- 
tilence. It follows that the suggestions which I have made respecting the 
powers of mind are perfectly orthodox, so far as the mind of the Creator 
is concerned; and as, according to orthodoxy, man is made after God's own 
image, however humble and minute may be the being so made, his mind, 
so far as it exists, must be, within the sphere allotted to it, existing upon 
an analogous footing to that of its author. The idea of all things coming 
from the creative power of God as the first cause, involves the existence of 
the divine-will power, of the first cause ; and consequently, beings endowed 
with an analogous will, must, so far as they have any available existence, 
be endowed with will-power, of which the potentiality may be more ex- 
tensive in spirits than in mortals. 

1898. It is because there is no other imaginable power which can be 
productive of the rationality of the universal creation, that forms the great 
argument for assuming the will of a reasoning Deity to be the cause of 
causes. Vain were it to appeal to any irrational force under the name of 
odylic, or any other, to explain the divine attributes on which this argu- 
ment reposes. In like manner, the assailants of Spiritualism cannot find 
any nominal force, whether new or old, which can explain the rationality 
of the results which I have submitted to the public in this book, as coming 
from the minds of my spirit friends. 

Of Spirit independently , or as distinguished from Mind and Matter. 

1899. It has been alleged above, that three ideas must exist in the con- 
ception of every rational being; nihility, mind, matter. 

1900. Mind is distinct from matter in its usual acceptation ; but it also 
differs from nihility. There are some attributes common to mind and 
matter ; since they cannot be considered as nothing, they must both be 
something. Therefore, the word thing applies to either, and thing is 
sometimes received as synonymous with matter. But between these two 
kinds of things, mind and matter, we have an intermediate thing called 



OF MATTER, MIND, AND SPIRIT. 391 

spirit, which is sometimes confounded with mind. In its original sense, 
this word merely denoted a thin or refined matter, such as air, wind, 
breath. In chemistry, it has been applied to every thing obtained by dis- 
tillation, as, for instance, spirit of wine, spirit of salt, spirit of nitre, of 
vitriol, spirit of turpentine.* 

1901. Hence, by analogy, when the mind of a mortal, after death, was 
seen, or supposed to be seen, in a shadowy form called a ghost or shade, it 
was conceived to be the spirit or essence of the mortal body which it had 
inhabited. It was the body which the mind took or kept for its integu- 
ments after abandoning its perishable mundane casket, as the spirits are 
wont to call the carnal body. 

1902. It is difficult for us mortals to conceive of mind without such a 
spiritual body. Yet, agreeably to information from my spirit friends, the 
substances of which the bodies, the country, and habitations of spirits are 
constituted, seem to have the attributes of materiality no less than the 
substances of which the bodies, the territory, and the habitations of mortals 
are constituted. Their spiritual substances perform for them the same 
oflices as our material substances do for ours, yet it is expedient to distin- 
guish them by different appellations, and those cited here have been sanc- 
tioned by custom at least as far as the time of St. Paul, or when these 
words in Genesis were first used: "The spirit of God moved on the sur- 
face of the water." 

1903. Hence, the words materialism and materialist have been made 
synonymous with unbelief or unbeliever in a future state of spiritual 
existence. 

1904. Spirit has also been confounded with mind or soul, or so asso- 
ciated that we speak of the spirit of a friend, when intending to convey 
the idea of soul or mind. 

1905. The soul seems to be understood as the basis both of the passions 



* In this last sense it is used as synonymous with essence. By chemists, latterly, spirit 
of turpentine is called oil of turpentine. All the volatile oils obtained by delicate distil- 
lation, usually with water, like oil of turpentine, are called essential oils or essences. 

As respects the employment of language to express ideas when a new view is origi- 
nated, there is a choice of evils ; we are placed between Scylla and Charybdis. There is 
no alternative but to use an old word in a sense more or less new, or to coin a new one. 
In either case there is a manifest disadvantage ; and the question arises, shall we teach a 
new meaning for an old word, or present to those to whom we would convey our ideas a 
new idea with a new word to designate it ? The word matter, it will be found, has, in 
Webster's dictionary, ten meanings assigned to it? Though in some of its acceptations it 
may be considered as applicable to every thing that exists, so as to qualify space so far 
as to distinguish it from nihility. Nevertheless, it has been used as distinguishing those 
substances which are neither spiritual nor mental. The antagonism of spirit and matter 
in the words, "There is a spiritual body and a material body," is not warranted in che- 
mistry, since the distillate or spirit evolved by distillation is a material body, however it 
may be more volatile or of less density than the caput mortuum left in the alembic 
or retort. 



392 

and the reason, uniting both the power of thinking and reasoning with 
those of loving and hating, of benevolence and malevolence, so that even 
the soul of Jehovah has been represented in Scripture as being actuated 
by jealousy, wrath, and vindictiveness. 

1906. According to information from the spirit world, spirit is viewed 
as the clothing of the soul, and is not constant in its characteristics ; but, 
on the contrary, varies with the plane which it occupies, so that its density 
is inversely as the rank attained. It is on this account that the inferior 
spirits cannot rise above the level to which they rightfully belong. 

1907. The impression is conveyed that there is a state to be attained in 
the spiritual heaven, wherein the tenuity of the integuments of the soul 
are still more refined. 

1908. According to the speculation in which I indulged in a previous 
page, a centre cannot differ from the nihility involved by the conception 
of a mathematical point, without a circumambient something, to which the 
difference is due, and, however difficult to conceive in what way the attri- 
butes of a human soul are associated about the centre whence their in- 
fluence proceeds, this difficulty, having been shown to exist no less in the 
case of ponderable atoms, would be an objection to the existence of matter 
as much as of mind. 

Of the Soul, as distinguished from Mind and Matter. 

1909. The word mind is much used as synonymous with intellect or 
understanding, though it seems to me we consider it as more or less asso- 
ciated with the passions which, actuate it. The word soul, on the other 
hand, involves the association of every thing which distinguishes a being 
capable of passion, and competent to reason, from a corpse. It is remark- 
able that, as spirits become more pure and intellectual, they should be 
alleged to become more refined in their spiritual integuments, thus remov- 
ing further from the mundane state, and becoming less capable of giving 
those manifestations in which violent movements are witnessed. 

On the Odic, or Odylic, Force. 

1910. There never was perhaps a more eloquent exhibition of that which 
has been designated as ratiocinatio verbosa, than in the appeals made to 
the odic force as the means of explaining spiritual manifestations. It 
may be inferred, from the speculation into which I entered, when treating 
of mediumship, (806,) that there is a spiritual light and spiritual electri- 
city, which performs for spirits in the spiritual world what our electricity 
and light docs for us in this world. It was pointed out that the term mag- 
netism had been applied to mesmeric phenomena rather in consequence 
of an analogy between them and those of electro-magnetism, than from 
any identity. To this spiritual electricity, mortals, in their spiritual organ- 






OF MATTER; MIND, AND SPIRIT. 393 

ism, which coexists with the mortal body, during mundane life, are liable ; 
being unconsciously under its influence. 

1911. The phenomena of mundane light being ascribed to the undula- 
tions of an ethereal fluid pervading the visible universe, (1831,) and elec- 
tricity being ascribed to the polarization of the same fluid, so the spirits 
ascribe their electricity and their light to the undulation and polarization 
of an analogous ethereal fluid. It is to this ethereal fluid of the spiritual 
world, that the phenomena called odic belong, as I conceive. We may 
speak of that ether as the odic fluid, and we may designate the light and 
electricity which it produces as odic light, and odic electricity. 

1912. But the use of the term force, as applied either to the ether 
appropriate to this mundane sphere, or to that which belongs more especially 
to the spirit world, seems to me erroneous. Imponderable fluids may be 
instrumental to forces, but, per se, cannot have force. No imponderable 
material fluid can per se have any force, unless that of the reciprocal re- 
pulsion of particles, which causes their equable diffusion and resistance to 
condensation. Electricity has less force in proportion as it is more isolated. 
In vacuo it passes more diffusely and with less noise in proportion as the 
vacuum is more perfect. The violence of electrical phenomena is always 
dependent upon the reaction of the ponderable masses upon or between 
which it acts. In proportion as the matter on which it operates is more 
favourable to its condensation therein, or thereupon, the more violent is 
the deflagration or explosion which results. But in all the phenomena 
which have hitherto been recognised as the objects of strict physical exa- 
mination, vis inertias has been indispensable to the exhibition of force. 
" Give me but where to stand, and I will move the world/' was the ex- 
clamation of Archimedes ; but the conviction thus expressed, of the neces- 
sity of a resisting basis, is universally recognised. In other words, there 
can be no action without reaction, whether chemical, mechanical, or mus- 
cular force be applied. Of course, it is preposterous to speak of an isolated 
imponderable physical fluid, as possessing force perse. When left to 
itself it would remain inert, like any other inanimate matter. Clearly, 
isolated action on the part of such a fluid cannot be shown in any case 
whatever. 

1913. Beichenbach alleged the substance or principle to which the name 
odic has been given to be visible, but he did not adduce any instance of 
its acting as a moving power so as to justify its being designated as the 
odic force. 

1914. It is, however, unnecessary that those who admit the existence 
of an invisible ethereal medium through which, without muscular contact, 
or agency, effects are produced by will, should concur in their opinions 
respecting the nature of that imponderable principle. The question be- 
tween those agreeing in the preceding principles, is whether it is to the 
will of mortals or to the will of disembodied spirits that such manifesto- 



394 OF MATTER ; MIND, AND SPIRIT. 

tions are to be attributed. I should think that do person who shall have 
read the communications wbich I have introduced into this work, as coining 
from my spirit friends, can ascribe those communications to the medium and 
myself. They must either suppose that there is a wilful manufacture of 
the wonderful and interesting information therein contained, setting aside 
the test conditions, through which they are sanctioned, as unreliable ) or 
they must ascribe a wonderful fertility to the minds of the media and my- 
self, through whom they have been obtained. 

1915. So far from the ideas being obtained from my mind, which pro- 
ceed from my spirit father, that he and I cannot come to one opinion on 
some points after much, discussion. My father and sister have, by reite- 
rated communication, as well established a conviction on my mind of their 
being that which they allege themselves to be, as if a correspondence had 
been carried on with them for the same space of time, say eighteen months, 
while they should be residing in another part of the country. 

1916. But the whole superstructure built up by the most confident 
among the recent assailants of Spiritualism, Mahan, rests on the error 
already exposed in the case of its commission by Dr. Bell. 

1917. It is assumed that spirits can never tell any ideas which do not 
exist in the minds of some persons present. Who was present when my 
spirit messenger conveyed to Mrs. Gourlay the request to send her husband 
to bank to inquire when a note would be due ? Again, when cards were 
selected without the denomination having been seen by any mortal present, 
how could the denomination of the cards be spelt out upon the alphabetic 
disk? 

1918. In his work, Mr. Mahan assumes that the odic force is identical 
with that which is the immediate cause of the spirit manifestations. 
Agreeably to the considerations above presented, no imponderable material 
principle, such as the ether of the undulation theory is supposed to be, can 
be a force. The only part which it can perform is that of being a medium of 
force. The fluid of electricity was never assumed to be a moving power, 
neither according to the Franklinian hypothesis of one fluid, nor that of 
two fluids, according to Dufay. Without chemical or mechanical dis- 
turbance, they would be as still as the water in a pond during a perfect 
calm. 

1919. There is evidently, however, in nature, an imponderable cause of 
motion, and of other changes, more complicate than simple motion, and, I 
believe, only one such cause, and that is mind. No one who attributes the 
creation to the mind of the Creator, but must admit that the mind of the 
Creator and Iluler of the universe is the moving power of the universe. 
It must also be admitted that the mind of man, as a moving power, is very 
minute in comparison with that of its Author, or Source, but still resembling 
it BO far as it reasons, and obeys the dictates of that reason, and causes 
matter to move in consequence of its designs, desires, wishes, or emotions. 



OF MATTER, MIND, AND SPIRIT. 395 

1920. But if this will of the Creator exists, it must have some medium 
through which it reaches the objects which it influences, just as the ether 
of the undulationist is necessary to the transmission of light. It is 
through this medium that gravitation exists as one of the effects of divine 
will, since, although it appears to be a property of matter, it is inferred to 
be no less the effect of an habitual exercise of volition, than the erect 
posture preserved in man, by analogous means, unconsciously; whence, in 
him, it ceases with sleep. The human will, within its comparatively 
minute, humble sphere of action, must require also a medium analogous 
to that through which Grod acts ; otherwise, how does a thought so quickly 
move the toe ? While encompassed by its perishable tenement, there is 
a certain extent of this will-power enjoyed through the laws of Gi-od; 
but on casting off this envelope, the spirit, to be qualified for its new state 
of existence, becomes endowed with more extensive power of the nature in 
question. 

1921. This power of the will exists and is displayed in the mesmeric 
phenomena, where the will of one individual dominates over the limbs of 
another. The power of the will of an individual over his own muscles, 
not only in the usual movement, but in producing a rigidity of" the mus- 
cles of the arm or thigh, is of course notorious. But it appears that 
there are some persons morbidly susceptible of this rigidity, or at least 
preternaturally liable to it. Again, others have a will which is, in some 
degree, preternatural ; hence, when such persons are in proximity, the one 
can actuate the muscles of the other, and even modify the impressions on 
the brain. 

1922. Spirits, as above stated, appear to be endowed with this will- 
power to an extent proportioned to their necessities. Hence it was substan- 
tiated by my spirit father in the first instance, and by the convocation of 
spirits in the second, that they, like the genius of Aladdin's lamp, can 
create, in their own world, the objects of rational desire or fancy by ajiat, 
but their will-power cannot directly move mundane bodies. In order to 
effect this, they must avail themselves of the coarser medium of the human 
will-power, in which case they act, as one mortal may act upon the will- 
power of another in proximity. The will-power aura of human beings 
and of spirits seems to emanate from their organism respectively, and, 
no doubt, connects duly with that of Glod. Hence, there is thus, that 
association of the divine will, with all animated beings, which is sug- 
gested by the popular theology. The will, and the aura through which 
it acts, varying with the organism with which it is associated, it requires 
a certain coincidence in the attributes of a spirit and a mortal, to enable 
the former to use the aura of the latter to produce any manifestation of 
its will or ideas. But so far as this coincidence exists, the power is enjoyed. 
That such coincidences have arisen, I conceive must be evident from the 
careful consideration of the facts which I have recorded in this work. 



396 RELIGIOUS ERRORS OF MR. MAHAN. 

1923. The question is put by the Rev. Mr. Mahan, why the odic force, 
existing in nature, may not be productive of the results ascribed to disem- 
bodied spirits ? He overlooks the fact that no inanimate imponderable 
principle can be, per se, a moving power; that inanimate matter does 
not move itself. Then, as I understand, agreeably to another phase, he 
inquires why may it not become an instrument to the minds of the mor- 
tals concerned ? 

1924. In the first place, there are facts within my experience which 
cannot be explained by any possible exertion of any mundane mind, were 
those concerned to concur in striving to accomplish the result. Thus, how 
would it be possible for Mrs. Gourlay and myself to have brought about 
the result of which an account has been given in the supplemental preface 
of this work, and upon which remarks have been made in other pages ? 
It is utterly impossible that, by any imaginable process, Mrs. Gourlay, 
having no previous hint, could have become the instrument of my volition 
at the distance of nearly a hundred miles from Philadelphia, and when, at 
the time, she was intently engaged in receiving, as she alleges, a com- 
munication from her spirit mother to her brother, who was her visitor from 
his abode in Maine. 

1925. Again, it cannot be imagined that things would be communi- 
cated by my spirit father and others, of which I was ignorant when they 
were made. The same may be said of Mrs. Gourlay, as she knew nothing of 
the facts communicated to her, for me. Then, when the narrative of those 
facts was read over to the spirit, there were often things to be explained and 
views to be justified, in opposition to my previous impressions. Convers- 
ing frequently with Mrs. Gourlay, I know that she had none of the im- 
portant impressions respecting the spheres, which were conveyed through 
her for my edification. 



RELIGIOUS ERRORS OF MR. MAHAN. 

Proposition of Mr. Mahan. 

1926. " Evidence that the Scriptures are given by inspiration of the 
Spirit of God, as contrasted with the evidence, that the. spirit manifesta- 
tions are from the spirits of men." 

1927. The Rev. Mr. Mahan, not satisfied with endeavouring to refute 
Spiritualism directly, devotes some pages of his work to the object of bear- 
ing it down by the weight of Scriptural superiority, both as to the evidence, 
and its moral tendencies. This renders the expediency of the strictures 
which I have made, or may make, on the other side of the question, unques- 
tionable. 



RELIGIOUS ERRORS OF MR. MAHAN. 397 

1928. There are several truths, which I deem to be axiomatic, which 
are irreconcilable with the truth of Revelation, (18 to 20.) Merely to state 
them is to refute Mr. Mahan's allegation above cited. With readers who 
will not admit the axioms to which allusion is made, I must agree to differ. 
(See page 34.) 

1929. In the first place, I have represented it as a contradiction to allege 
that an omnipotent, omniscient, and prescient God can subject any thing 
to probation, (1380.) 

1930. In the next place, I hold that an omnipotent God cannot wish 
men to have any religion, without that object being effected". 

"Will not any event arrive 

For which hoth will and power strive? 

Must not any result obtain 

"Which power unites with will to gain ? 

1931. I answer these queries in the affirmative, and of course consider 
the theology of Revelation as involved in a contradiction, so far as it 
represents an omnipotent and prescient God as wishing any creed to he 
adopted which has not been adopted. 

1932. As a corollary to these axioms, it results that God never has per- 
formed any miracle for the purpose of conveying a knowledge of the true 
religion ) simply because all that have been alleged to have come from 
God have only produced religious discord. Of course God, foreseeing 
the failure of those miracles, would not have resorted to them. 

Did God a special creed require, 

Each soul would he not with that creed inspire ? 

1933. This I answer affirmatively. The truth of the affirmative is as 
clear to my mind as any of Euclid's axioms. 

1934. Another conclusion I consider as inevitable : that no document 
can be substantiated by the facts of which it furnishes the sole evidence. 

1935. In this predicament I place the Bible, the Koran, the Shaster, 
or Yeda, and the Zendavesta, or any religious record of antiquity. 

1936. Manifestly, a record made by man can have no higher authority 
than that of the men whose testimony it records, and those by whom it 
was recorded. 

Of the origin of the Boohs of Moses no higher evidence exists, accord* 
ing to the testimony of the Bible itself than that of an obscure priest 
and a fanatical hing . 

1937. If we are to judge of the Jewish priesthood by the example 
afforded by Samuel, we have no more reason to trust a Hebrew pontiff 
than a Romish pope, (1091.) Bishop Hopkins has sufficiently shown 
how far priests are to be trusted, (1296.) What would be said of any 
book, alleged to be due to Divine inspiration, if it had, agreeably to its 
own authority, an origin no more reliable than the allegation of a priest 



398 RELIGIOUS ERRORS OE MR. MAHAN. 

that it had been found in a temple or church, there being no other evi- 
dence of its not having been forged by the priest, or his accomplices, 
than his own allegation? What better evidence would there be of the 
sacred origin of such a document, than there is of the Book of Mormon — 
the Bible brought forward by Joe Smith ? Yet the following quotation 
will show that there was no Bible in use in Judea in the reign of Josiah, 
350 years after the reign of David, and just before the Babylonian cap- 
tivity; and that, in consequence, idolatry had to a great extent superseded 
the true worship. 

1938. Under these circumstances, the high priest alleged a copy of the 
Bible to be found, and sent it by a scribe to the king. This monarch had 
lived in such ignorance of the existence of this holy code, that he was 
thrown into a state of such deep penitence for the sinful omissions arising 
from his ignorance, as to rend his clothes by way of expressing his sor- 
row. Moreover, orders were forthwith given to have the abuses abated, 
which had been introduced solely through ignorance. 

1939. I view this evidence of the highest importance at this time, when 
such men as Mahan, and the anonymous author of the parodied letter, 
(1182,) are appealing to the Bible as the inspired word of God, and thus 
making God sanction a catalogue of atrocious crimes and indecencies, and 
when this imposture is to sit as an incubus on those truly moral impres- 
sions which the blessed spirits of the immortal Washington and other 
worthies, as well as my honoured father, would communicate for the ame- 
lioration of the religion and morals of mankind. I repeat, that I consider 
it of immense importance that attention should be called to the question- 
able foundation on which these pretensions to inspiration are erected. I 
shall, therefore, not only quote a portion of these pretended words of God, 
but also that part of a chapter in the Book of Josephus which narrates 
the same all-important occurrence more fully and satisfactorily, though 
giving the same evidence essentially. 

Scriptural Account of the Finding of the Books of Moses by Ililkiah, 
the High Priest. — 2 Chron. xxxiv. ; 2 Kings xxii. 

1940. " And when they brought out the money that was brought into 
the house of the Lord, Ililkiah the priest found a book of the law of the 
Lord given by Moses. And Hilkiah answered and said to Shaphan the 
scribe, I have found the book of the law in the house of the Lord. And 
Ililkiah delivered the book to Shaphan. And Shaphan carried the book to 
the king, and brought the king word back again, saying, All that was 
committed to thy servants, they do it. And they have gathered together 
the money that was found in the house of the Lord, and have delivered it 
into the hand of the overseers, and to the hand of the workmen. Then 
Shaphan the scribe told the king, saying, Ililkiah the priest hath given 
me a book. And Shaphan read it before the king. And it came to pass 
when the king had heard the words of the law, that he rent his clothes. 
And the king commanded Ililkiah, and Ahikam the son of Shaphan, and 



RELIGIOUS ERRORS OF MR. MA HAN. 399 

Abdon the son of Micah, and Shaphan the scribe, and Asaiah a servant 
of the king's, saying, Go, inquire of the Lord for me, and for them that 
are left in Israel, and in Judah, concerning the words of the book that is 
found j for great is the wrath of the Lord that is poured out upon us, be- 
cause our fathers have not kept the word of the Lord, to do after all that 
is written in this book. And Hilkiah, and they that the king had ap- 
pointed, went to Huldah the prophetess, the wife of Shallum the son of 
Tikvath, the son of Hasrah, keeper of the wardrobe ; (now she dwelt in 
Jerusalem in the college :) and they spake to her to that effect. And she 
answered them, Thus saith the Lord God of Israel, Tell ye the man that 
sent you to me, Thus saith the Lord, Behold, I will bring evil upon this 
place, and upon the inhabitants thereof, even all the curses that are written 
in the book which they have read before the king of Judah : because they 
have forsaken me, and have burned incense unto other gods, that they 
might provoke me to anger with all the works of their hands ; therefore 
my wrath shall be poured out upon this place, and shall not be quenched. 
And as for the king of Judah, who sent you to inquire of the Lord, so 
shall ye say unto him, Thus saith the Lord God of Israel concerning the 
words which thou hast heard ; because thy heart was tender, and thou 
didst humble thyself before God when thou heardest his words against 
this place, and against the inhabitants thereof, and humbledst thyself be- 
fore me, and didst rend thy clothes, and weep before me; I have even heard 
thee also, saith the Lord. Behold, I will gather thee to thy fathers, and 
thou shalt be gathered to thy grave in peace, neither shall thine eyes see 
all the evil that I will bring upon this place, and upon the inhabitants of 
the same. So they brought the king word again. Then the king sent 
and gathered together all the elders of Judah and Jerusalem. And the 
king went up into the house of the Lord, and all the men of Judah, and 
the inhabitants of Jerusalem, and the priests, and the Levites, and all the 
people, great and small : and he read in their ears all the words of the 
book of the covenant that was found in the house of the Lord. And the 
king stood in his place, and made a covenant before the Lord, to walk after 
the Lord, and to keep his commandments, and his testimonies, and his 
statutes, with all his heart, and with all his soul, to perform the words of 
the covenant which are written in this book. And he caused all that were 
present in Jerusalem and Benjamin to stand to it. And the inhabitants 
of Jerusalem did according to the covenant of God, the God of their fa- 
thers. And Josiah took away all the abominations out of all the coun- 
tries that pertained to the children of Israel, and made all that were present 
in Israel to serve, even to serve the Lord their God. And all his days 
they departed not from following the Lord, the God of their fathers." 

Account of the Finding of the Books of Moses, by Josephus. 

19-41. " The repairs of the temple being completed, and all expenses 
defrayed, Hilkiah, in conformity to the king's orders, took out the money 
for the purpose of converting it into vessels for the use of the temple ; and, 
upon removing the gold, happened to discover the sacred books of Moses. 
This he took out and gave to Shaphan, the king's secretary, to peruse, 
who, upon reading them over, went to the king, accompanied by Hilkiah, 
who told him that he had executed all his commands relative to the repa- 
ration of the temple, and at the same time presented the book to him i;i 
great form, assuring him what it was, and where they had found it. 



400 RELIGIOUS ERRORS OF MR. MAHAN. 

1942. " The king ordered Shaphan to read a part of the contents, which 
being done, he rent his robes, in dread of the heavy curses denounced 
against a wicked generation. In the height of his affliction, he desired 
the secretary, with Hilkiah, and several priests who were present, to go to 
the prophetess Huldah, the wife of Shallum, a man of eminence, and unite 
their endeavours to prevail upon her to make intercession with God for 
pardon toward himself and his subjects. He told them there was great 
reason to apprehend that the vengeance of Heaven would fall upon the 
present generation as a punishment for the iniquity of their progenitors, 
and particularly their neglect and contempt of the laws of Moses; and 
that, without obtaining a reconciliation, they should be dispersed over the 
face of the earth, and terminate their lives in misery. 

1943. " Hilkiah, with those who were appointed to accompany him, 
immediately repaired to the prophetess, and having related the cause of 
the king's affliction, and his earnest desire of her intercession with Heaven 
in behalf of him and his subjects, she bade them return him this answer : 
That the sentence already pronounced was not to be recalled on any suppli- 
cation or intercession whatever. That the people were to be banished from 
their own country, and punished for their disobedience with the loss of all 
human comforts. That the judgment was irrevocable, for their obstinately 
persisting in their superstitious and idolatrous practices, notwithstanding so 
many warnings to a timely repentance, and the menacing predictions of the 
prophets, if they persevered in their abominations. 

1944. " This unchangeable decree was to show, by the event, that there 
is a just and overruling Disposer of all things, and the predictions which 
he delivered by the means of the prophets will be infallibly verified, as 
the certain indications of his whole will respecting mankind. The pro- 
phetess added, ' Tell the king, however, that, in consideration of his own 
pious and virtuous example, the judgment shall be averted from the people 
during his days ) but that the day of his death shall be the eve of their 
final destruction/ 

1945. "As soon as Josiah received this message from the prophetess, he 
immediately despatched messengers to the several cities within his domi- 
nions, commanding all the priests and Levites, and men of all ages and 
conditions, to repair with the utmost speed to Jerusalem. These orders 
being obeyed, and the people assembled, the king went to the 'temple, 
where, in the hearing of the whole multitude, he caused the laws of God, 
as contained in the books of Moses, to be distinctly read ; after which he 
bound himself and the people, with their universal consent, by a most 
solemn oath, strictly to observe every article contained in the sacred books, 
respecting the laws and religion established by Moses. This solemn oath 
was followed by prayers and oblations for the divine blessing and protection. 

1946. " The king strictly enjoined the high priest to take a particular 
account of the plate and vessel in the temple, and to cast out so many of 
them as they should find to have been dedicated by any of his ancestors to 
idolatrous services. Those that were found were reduced to dust, and in 
that state thrown into the air. All the priests were likewise put to death, 
that were not of the flock of Aaron. 

1947. "Having effected this reformation in Jerusalem, Josiah made a 
progress throughout his whole dominions, where he destroyed all the relics 
of Jeroboam's superstition and idolatry, and burnt the bones of false pro- 
phets, upon the very altar which that impious king had set up. Of this 



RELIGIOUS ERRORS OF MR. MAHAN. 401 

we have taken notice before, as well as the intervention of the prophet, 
with a prediction in the hearing of the multitude, at the time when Jero- 
boam was offering sacrifice, ' That one of the race of David, Josiah by 
name, was to do this/ The prediction was verified, by the event, three 
hundred and fifty-one years after it was foretold. 

1948. " So ardent was the zeal of Josiah for extending the great work 
of reformation, that he went in person to several of the Israelites who had 
escaped the Assyrian tondage, in order to dissuade them from continuing 
in superstition, and prevail with them to embrace the pure religion of their 
forefathers, according to the long established custom of their country. Nor 
did he rest here, but caused the towns and villages to be searched for the 
discovery of any remains of idolatrous practices that might lie concealed. 
The very figures of the horses over the porch of the temple, which their 
forefathers had dedicated to the sun, and all the monuments to which the 
people had ascribed divine honour, were, by his special order, taken away 
and destroyed. 

1949. " Having thus purged the whole nation from idolatry, and fully 
restored the true worship of the one only and true God, he called an as- 
sembly of the people at Jerusalem, for the purpose of celebrating the 
passover, the time for that festival being near at hand. On this occasion 
the king gave out of his own store, for paschal sacrifices, thirty goats, a 
thousand lambs, and three thousand oxen. The heads of the priests pre- 
sented to the others of the sacerdotal order two thousand six hundred 
lambs, and the chief of the Levites gave to their tribes five thousand 
lambs, and five hundred oxen. A solemn sacrifice was made of these 
victims, according to the precepts of Moses, and the ceremony was per- 
formed under the direction of the priests. From the time of the prophet 
Samuel to that day, there had never been a festival celebrated with equal 
solemnity ; for this had the allowed preference, because the whole was 
conducted in strict conformity to the very letter of the laws, and the pre- 
cise mode of their forefathers. Josiah, after the accomplishment of a work 
of such moment and importance to the nation in general, enjoyed his go- 
vernment in honour, peace, and plenty, till he closed his life." — Book 10, 
page 153. 

If the Pentateuch had heen previously 7cnoion to the Jews, it is incredible 
that it could have become obsolete and forgotten prior to the alleged 
discovery of it in, the Temple^ in the reign of Josiah. 

1950. After the Pentateuch had been viewed as the word of God, made 
known to a people as their peculiar inheritance, lifting them, in their own 
estimation, above the rest of mankind, as God's chosen people, this code 
being the sole authority for their bloody and rapacious course toward their 
neighbours, is it credible that such a document, had it ever existed, could 
have become both obsolete and forgotten ?* Yet we have no alternative 

* It is a remarkable fact that, although, in later times the Jews have been so frequently 
named after Abraham, Isaac, and Jacob, it does not appear to havo been customary during 
the time which intervened between the supposed era of Moses and that of the finding of 
the Pentateuch in the temple. 

This serves to show that the Pentateuch is a fabrication of the priesthood and King 
Josiah. 

26 



402 RELIGIOUS ERRORS OF MR. MAHAN. 

but to admit this absurdity, or to conclude that the Bible has no better 
authority than the Book of Mormon ; the one being no more than the 
other the work of a designing priesthood and would-be rulers. 

1951. "What credit would be given to any work having no better autho- 
rity for divine origin than that of the allegation that some pope had found 
it in a cathedral or in the Vatican, and had sent it to some monarchical 
bigot as the mislaid testament of the Almighty, given by inspiration 
through some ancient predecessor of his holiness ? 

1952. It may be difficult to conceive that Hilkiah and his associates, in 
writing a book, as proceeding by inspiration from Jehovah, could have 
fabricated any facts so derogatory to an immaculate Deity as those men- 
tioned under the authority of Moses. How impious must have been their 
conceptions, to represent him as authorizing them to borrow trinkets of the 
Egyptians, in order to purloin them; the sanctioning the cold-blooded 
murder of three thousand people for religious error ; the slaughtering of 
whole nations, even to their suckling babes, as in the case of the Midian- 
ites, Canaanites, and Amalekites, with the setting aside virgins for the fate 
from which the Ptoman Virginius relieved his daughter by his dagger ! 
It is difficult to conceive that an idea, so derogatory of God, could have 
been entertained by his chosen people. Yet, on the other hand, inasmuch 
as they were icritten, there must have been some mind so impious as to 
have originated them ; and it may be a less wonder that such fabricators 
should have existed in a cruel and barbarous age of the world, than that, 
in the present age of superior morality and civilization, they should find 
endorsers in the professed ministers of the Being whom they have thus 
misrepresented. 

1953. Mr. Mahan alleges: "Every reader will agree with us in the 
assumption that the incorruptible God has never performed and never will 
perform a miracle in attestation of that which is unreal or untrue. A 
religion really and truly attested by divine miracles must therefore be 
admitted to be true." 

1954. To this very admissible tmism, I add that an omnipotent and 
prescient God could not have any occasion to perform miracles in attesta- 
tion of any thing, since, by the premises, his will must be carried out 
without miracles. That any thing should, even for an instant, be contrary 
to his will, is inconsistent with his foresight and omnipotency. It would 
be a miracle that any thing counter to his will should exist.. 

1955. The next postulate of Mr. Mahan is : "No religion attested as 
true by divine miracles can be false." 

195G. Was this proposition ever impugned ? No one would resist the 
unquestionable dictates of God, however conveyed, whether by miracles 
or any other means. The question is not whether a religion attested by 
divine miracles should be accredited, but lohcther there.wcrc ever any mi- 
racles, attesting auy religion, performed ; and if so, ichat religion has 



RELIGIOUS ERRORS OF MR. MAHAN. 403 

the peculiar merit of having been thus attested,? Millions, who believe 
in other religions, deride those miracles of revelation which Mr. Mahan 
would adduce ; and Protestants do not admit many which the Romish 
Church sanctions. For one, I deny that any miracle has ever been per- 
formed with the view of attesting any religion whatever. No miracle 
could be necessary to attest the will of Omnipotence any more than to 
enable a man to wave his hand. But, admitting that it ever has been ne- 
cessary, no miracle has ever been resorted to for the purpose in question, 
since none has answered the desired end. This would not have been the 
case had miracles been resorted to by prescient omnipotence. 

1957. A miracle, as defined by this author, on page 345 of his work, is 
an event " whose existence and characteristics can be accounted for but by 
a reference to the direct and immediate interposition of 'creative poiccr, as 
their exclusive caused 

1958. I reassert that, where omnipotence and prescience are concerned, 
such interposition could, in no case, be requisite. The miracle would be, 
that there could be any thing so contrary to omnipotent will as to require 
any miraculous interference to set it right ! 

1959. Instead of assuming, with orthodoxy, that our heavenly Father is 
quite omnipotent, spirits hold that his powers are only such as this magni- 
ficent and almost infinite universe involves; consequently, there is no 
necessity on their part to admit that every thing must be exactly as G-od 
wishes it to be. They are not obliged to consider him as allowing mischievous 
ignorance, sin, and misery to exist, while by a fiat he could correct them ; 
and still less are they involved in the necessity of supposing that, while 
able to make every thing perfect, he, from choice, makes them imperfect, 
and yet has had to resort to drowning his creatures by a great flood, 
and subjecting whole nations to degrading captivity; authorizing one 
nation to massacre another, even to each suckling babe, for wrongs done 
centuries before. 

1960. By Spiritualism, the Deity is represented as operating by general 
laws, from which, consistently with his attributes, he cannot deviate, having 
to perform no miracle to attain his ends ; and that through these laws he 
is incessantly acting for the good of mankind; and the whole universe is 
progressing under his benign controlling influence. 

1961. Thus we have the two systems, that of progression last men- 
tioned, and that of probation above objected to; which last, being in diame- 
tric opposition to an axiomatic truth, is, on this account alone, manifestly 
absurd. 

1962. But, admitting that miracles could, without inconsistency, be 
supposed to be resorted to by prescient omnipotence, in order to produce 
or prevent some consequence of a general law, in the making or carrying 
out of which an all-wise and all-powerful being inconsistently displays a 
want of wisdom and foresight, it must be perfectly clear that a prescient 



404 RELIGIOUS ERRORS OF MR. MAHAN. 

being would resort to such miracles as would produce the desired effect; 
not such as would be only partially seen or believed, and would become a 
new source of discord. Omnipotence could certainly devise miracles 
which could be seen and be believed in by all men; and which would so 
impress their minds, as to make them believe in what they should hear 
and see. By a single fiat, God, if as omnipotent as represented in Scrip- 
ture, could make all his people of one mind. He would not send them a 
" sword to separate father from child, mother from daughter, mother- 
in-law from daughter-in-law/' and to make the subordinates of each house- 
hold rise in rebellion against their master. A prescient God would not 
perform miracles of such doubtful character as, for want of evidence, to 
oblige one of the miracle-makers to enforce a belief in them by treacher- 
ous and cruel assassination, as did Moses. God would require no evidence of 
his miracles but such as could be recorded in the minds of believers. He 
would not have the records of his will so situated, as to be liable to be con- 
founded with the fabrications of priestcraft. If devils were to be cast out, 
he would not have drowned a herd of swine, merely to give those immor- 
tal miscreants a ducking. 

1963. So far are the miracles narrated in the gospel from commanding 
my credence, that the account of them proves to me, that the Evangelists 
were men without discretion, in recording any thing so absurd and incre- 
dible, and so useless to the main object, of giving a knowledge of God, 
and of the means of reaching a future happy state. 

1964. How absurd to represent God as performing miracles remotely 
and indirectly bearing upon his object, instead of exercising his omnipo- 
tent power universally, effectually, and at once ! 

1965. If God were to adopt any miraculous means to make his will 
known, they would not be such as would fail in attaining their end. 
None but an idiot would resort to measures foreknown to be incompetent 
to the object for which they should be devised. As no miracles that have 
been alleged to have been performed have been productive of general con- 
viction of the truth of the creed which they have been alleged to sup- 
port, it follows that they could not have had a divine origin. A prescient 
God would not have resorted to incompetent miracles. 

1966. This reverend author is likewise of opinion that nothing but 
miracles can be appealed to as evidence of the divine origin of Christianity 
or of any other religion. 

1967. When miracles are appealed to by different sects, in support of 
their conflicting pretensions, it must result that, if religion is to be founded 
only on miracles, that religion only can be recognised as true whose mira- 
cles are so pre-eminently evident as to abrogate all others that conflict 
with it. But it is notorious that the miracles brought forward by each 
sect are denied, if not ridiculed, by others. Appealing to miracles is, in 
fact, appealing to the human evidence on which they depend. In like 



RELIGIOUS ERRORS OF MR. MAHAN. 405 

manner, any religion which rests on assumed inspiration, rests, in fact, on 
the evidence proving that the inspiration claimed ever took place. 

1968. But are we to believe in all miracles which have been alleged 
by men to have happened ? Are we to believe any book to be inspired, 
because men, who contradict each other, alleged it to be inspired? and if 
several books are alleged to be inspired, how are we to chonse between 
them ? Is a man's choice of these books to be governed by his educa- 
tion ? If brought up in Turkey, is he to believe that the Koran is the 
word of God; if in Christendom, the gospel? If all who surround 
him were to treat it as impious to doubt that a book is the word of 
God, is he to submit to this dictation, or is he to exercise his own judg- 
ment, and examine whether the Bible of the Christian, and the miracles 
on which it rests, are not more likely to be true than the Koran and the 
miracles on which it rests ? But if, after having examined both of these 
works, he finds that the miracles on which they rest are, in both cases, 
entirely dependent on human testimony, and that this testimony is dis- 
puted on one side by the Mohammedans, and on the other by the Chris- 
tians, and that each party only admits such miracles to be true as har- 
monize with his own religion; that miracles told by profane writers 
rather tend to discredit than to corroborate the occurrences with which 
they are associated, — will not the inference naturally arise that the belief 
in miracles is the result of religion, not religion the result of belief 
in miracles? 

1969. An analogous result may be perceived in relation to any extraor- 
dinary manifestation in Spiritualism. Scarcely any one will believe that 
the spirit hand (1513) has been seen and felt at Koons's establishment in 
Ohio, unless previously a convert to Spiritualism. Thus he does not 
become a spiritualist by reading the account of that manifestation, but 
believes the manifestation because he has been converted to Spiritualism. 
Did the truth of that manifestation rest upon the evidence of only one 
set of eye-witnesses, even spiritualists had not believed in it. As mira- 
cles have ever been alleged to have been seen only by very few persons, 
and have never been of a nature to be seen by a succession of observers, 
I cannot conceive why any man, in any age or time, could be reasonably 
expected to display a credulity, the inverse of that now exhibited, as 
respects this spiritual manifestation. Scarcely any person, without being 
an eye-witness of the fact, has been brought to believe that tables move 
without human contact. By recurrence, the reader may perceive that in 
my letter of February 3, 1854, I use this language in my letter to Mr. 
Holcomb : Youbelieve that tables move without contact, because you have 
seen them so moved ; I am skeptical, because Ihave never seen them moved 
without contact, though I have been at several circles, (698.) 

1970. When I stated to my friend, Professor Henry, the experiment 
illustrated by plate 3, with the utmost precision, made twice on two dif- 



406 RELIGIOUS ERRORS OF MR. MAHAN. 

ferent evenings, he said : " I would believe you as soon as any man in the 
world, but I cannot believe that." Yet the result of that experiment was 
nothing more than the fact of bodies moving when uninfluenced by any 
apparent mortal agency, accompanied by a demonstration of a governing 
reason ; a result which has been established again and again by myself 
with the greatest precision, and by many other investigators. Evidently, 
if this had never been repeated, it would have been treated as a mental 
hallucination on my part by my comrades in science and all the rest of the 
community. 

1971. Such is the difficulty of inducing credence, in enlightened minds, 
of any thing which is inconsistent with those laws of nature with which 
they have become familiar. Clearly, in the present advanced state of the 
human mind, no miracles would be believed on hearsay testimony. 

1972. It seems as if facts, incredible at first view, are always believed 
when they are confirmed by being seen by independent and disinterested 
and intelligent observers sufficiently often, and under such modifications, as 
to make all such observers believe in them. We are willing to believe in 
a mysterious fact as one of a genus, but not when isolated. If I may 
judge by the incredulity with which my observations in Spiritualism have 
been met by those who had previously considered me reliable, I should 
deem it utterly impossible among intelligent, well-educated people of the 
present day to induce a belief in an isolated miracle; and, as respects 
ignorant, bigoted sectarians, the difficulty to obtain credence would be at 
least as great. 

1973. Were our heavenly Father now to cause miracles to be per- 
formed as wonderful and as isolated as those mentioned in Scripture, as 
no one would know any thing of them direct from God, excepting those 
b} 7 whom they might be witnessed, it would only cause the narrators of 
them to be ridiculed, as those spiritualists were ridiculed who first asserted 
their belief in spiritual manifestations. In order, therefore, that miracles 
should be believed in by an enlightened community, belief would have to 
be instilled by education or supported by reiterated observation, since, in 
enlightened communities, no miracles would be believed in but those which 
should come within these conditions. 

1974. There is not a single miracle mentioned in the gospel which tends 
to throw light upon the alleged object of Christ's mission. The object of 
their performance was mainly to prove his supernatural power to those 
who should believe in them, and thus to cause him to be accredited as a 
missionary from God. So far from their ever having had an effect of this 
kind on my mind, gospel miracles tended only to destroy my confidence in 
the veracity or discretion of their narrators, upon the same principle that 
spiritualists have lost weight with their intelligent friends by mentioning 
manifestations which were considered by these as incredible. 

1975. I can foresee a great triumph for spiritualists, sooner or later, in 



RELIGIOUS ERRORS OF MR. MAHAN. 407 

the world to come, if not in this; "but this result will not flow from the 
conversion of their skeptical friends to a belief in the manifestations which 
may have been viewed by the narrators, as described. The conversion of 
skeptics will arise from their own observation, with the concurrent testi- 
mony of many reliable witnesses, all tending to the verification of analo- 
gous phenomena. 

1976. The miracles of Scripture never have had nor never can have 
this species of corroboration, and of course will make but little progress 
among people educated under conflicting impressions. In this age of 
bigotry in favour of all educational mysteries and extreme skepticism as to 
innovations, the last thing which could obtain credence would be miracles 
of the nature of those which Mr. Mahan assumes to be the only founda- 
tion for religious belief. 

1977. It has already been urged that Moses was, by his own account, 
a worldly man, who, as I conceive, was guilty of a misrepresentation in 
alleging that the Creator of the hundred millions of solar systems com- 

, prised in this universe (1342) made him and his people especially the ob- 
ject of a partiality, authorizing them to plunder and extirpate all the 
neighbouring people: moreover, that Moses was worldly-minded in the 
extreme, and so intent upon acquiring lands in this world, as to neglect 
his opportunities, if he had any, of learning from Jehovah, in frequent 
alleged intercourse with him, any information respecting the immortality 
of the soul, (1091, 1098, 1271.) My attention has been recently turned 
to the 24th chapter of Exodus. It is there mentioned that Moses, with 
more than seventy elders of Israel, went up the mount, and there had an 
interview with the G-od of Israel, when "they saw God" It is then 
stated that "The Lord spahe unto 3Ioses, saying, Speah unto the children 
of Israel, that they bring me an offering. And this is the offering which 
you shall take of them, gold, silver, and brass, and blue and purple, fine 
linen, and goats' hair," &c* 

1978. There are then two or three chapters occupied with the specifica- 
tion of the various valuable articles of gold, and precious wood, and stones, 
required by an omnipotent God to furnish a tabernacle. Such is the misuse 
made by this pretended missionary of God, of the opportunity of learning 
that which is above all price. How many thousands of human beings 

* The following trash is thus made to be specified by the God of the universe : — gold, 
silver, brass, blue, purple, goats' hair, red rams'-skins, badger skins, shittim-wood, oil for 
light, oil for anointing, spices, sweet hicense, onyx-stones, shew-bread, candlesticks with 
six branches, almond-shaped bowls with a knop and a flower, knop and branches of beaten 
gold, seven lamps, largo dishes, curtains of fine linen, spoons, cherubims of gold. Eight 
columns, nearly one hundred verses, are taken up with this mummery, expressly directed 
by Jehovah himself. 

Now, lot the use Moses mado of his opportunities be compared with that which I have 
made of those afforded me by the spirits, and then judge between Spiritualism and self- 
called orthodoxy. 



408 RELIGIOUS ERRORS OF MR. MAHAN. 

have been willing to lay down their lives for religious truth ! — and yet this 
pretended favourite of Jehovah, by his own account, spent his time in 
getting baubles, making the Almighty his agent. It may be that the 
whole is a fable, and that the account originated in the time of Hilkiah, 
when the Pentateuch was acknowledged to have been found accidentally. 
But if Moses and the elders really ascended the mount, and represented 
themselves as seeing God, and receiving those directions, evidently they 
were all a set of impostors, who resorted to this mode of obtaining furni- 
ture for the tabernacle. 

Great Importance attached to a Belief in Immortality by Cyrus the 
Great, King of Persia, as contrasted with the recklessness of 3Ioses 
respecting the same Belief. 

1979. Among the errors propagated industriously by fanatical sectarians, 
is that of representing the Old and New Testament as of inestimable im- 
portance, as the only source of our knowledge of a future state of exist- 
ence, of which heathen writers are mentioned as deficient. In refutation 
of the calumny thus promulgated, I deem it expedient to quote the follow- 
ing sentiments ascribed by Xenophon to Cyrus, King of Persia, in address- 
ing his children : 

1980. " Think not, my dearest children, that when I depart from you, 
I shall be no more : remember that my soul, even while I lived among 
you, was invisible ; yet by my actions you were sensible it existed in this 
body. Believe it, therefore, existing still, though it still be unseen. How 
quickly would the honours of illustrious men perish after death, if their 
souls performed nothing to preserve their fame ! For my part, I could 
never think that the soul, which, while in a mortal body, lives, when de- 
parted from it, dies; or that its consciousness is lost when it is discharged 
out of an unconscious habitation; on the contrary, it most truly exists 
when it is freed from all corporeal alliance." 

1981. Let this be compared with the inexcusable inattention of Moses, 
taking his own narrative to be true, in communicating with God about 
every thing else, almost, excepting that which concerns immortal life. If 
the despicable criminality of Abraham in putting his wife at the pleasure 
of two heathen kings successively, and their repugnance to have violated 
his connubial rights, be taken as a fit test of comparative morality, if 
these sentiments of King Cyrus be compared with those of the Jewish 
lawgiver as respects immortality, the chosen people of God were much 
below some neighbouring heathens both in morality and religion. 

1982. This inference will be fortified by comparing the portraiture of 
the Deity as given by Moses (1140) and Samuel, (1091,) with that given 
by Seneca, (1224.) 



RELIGIOUS ERRORS OF MR. MAHAN. 409 

The Worship of a Booh, Idolatry. 

1983. Much has been said in Scripture and by its votaries against idola- 
try, but I do most seriously consider the Old Testament as a more perni- 
cious idol than any image or statue can be in the nature of things. 

1984. An image or statue does not speak ; it suggests nothing cruel, 
unjust, or indecent to the worshipper; neither do any of the objects usually 
treated as idols. It must evidently be an error to accuse idolaters of con- 
templating the inert image to which they kneel, as their God. They must 
see that it neither does nor can do any thing. They must perceive that, 
fixed in one place, the image cannot have that ubiquity or efficacy, essential 
to divine power. It follows that the object of adoration must be an 
invisible power associated with the idol, which may occupy the image 
only when invoked. In every temple devoted to Jupiter there might be 
a statue of Jupiter, and yet it was never held that there was more than 
one Jupiter. From the verses subjoined, from Pope's translation of the 
Iliad, it appears that Homer gave to Jupiter a supremacy which made the 
other deities bear to him no higher relation than that which the archangels 
do to God, according to Christianity : 

1985. " Let down our golden everlasting chain, 

Whose strong embrace holds heaven, and earth, and main ; 

Strive all, of mortal or immortal birth, 

To drag by this the Thunderer down to earth. 

Ye strive in vain. If I but lift this hand, 

I heave the heavens, the ocean, and the land; 

For such I reign, unbounded and above, 

And such are men and gods compared to Jove." 

1986. But when a book is made the word of God, which patronizes men 
as belonging to a chosen seed who are guilty of cruelty, robbery, fraud, 
massacre in cold blood, it becomes a more active and mischievous idol than 
any dumb beast, image, or statue can be. An idolater worships a silent 
idol as the representative of God. The idol cannot say, "I am a jealuos 
God: I wax hot in my wrath." 

1987. Mr. Mahan urges, that the sufferings undergone by martyrs to 
Christianity is evidence of its truth, whereas, it seems to me that it only 
proves the conviction of the parties, which, if displayed by a de.rvise or a 
fakir, would be called bigotry. But if suffering in a cause is evidence 
in its favour, there have been sufferers on the other side, as well as on that 
which this author has undertaken to uphold. It is but fair, if those who 
suffer for one side should have their suffering held up as proof of their 
conscientiousness, the same conscientiousness should be conceded to those 
who have suffered for the other. The author of the pages I am about to 
quote, the Rev. Robert Taylor, was, for want of a better answer to his 
publication, condemned to Oakain Jail, in England, for one year. It was 
there he wrote his Diagesis, copies of which may be had of Mr. Curtis, 



410 RELIGIOUS ERRORS OE MR. MAHAN. 

No. 34 Arch street, as well as other hooks which may assist readers to 
form an opinion for themselves. I shall quote some pages from this work, 
which, being studied after reading Marian' s arrogant allegations, will make 
good the old saying, that " One story is good until another is told." 

1988. " The ordinary notion, that the four gospels were written by the 
persons whose names they bear, and that they have descended to us from 
original autographs of Matthew and John, immediate disciples, and of 
Mark and Luke, contemporaries and companions, of Christ, in like manner 
as the writings of still more early poets and historians have descended to 
us from the pens of the authors to whom they are attributed, is altogether 
untenable. It has been entirely surrendered by the most able and ingenu- 
ous Christian writers, and will no longer be maintained by any but those 
whose zeal outruns their knowledge, and whose recklessness and temerity 
of assertion can serve only to dishonour and betray the cause they so inju- 
diciously seek to defend. 

1989. "The surrender of a position which the world has for ages been 
led to consider impregnable, by the admission of all that the early objec- 
tion of the learned Christian Bishop, Faustus the Manichean, implied, 
when he pressed Augustine with that bold challenge which Augustine was 
not able to answer, that,* i It was certain that the New Testament was 
not written by Christ himself, nor by his apostles, but a long- while after 
them, by some unknown persons, who, lest they should not be credited 
when they wrote of affairs they were little acquainted with, affixed to their 
works the names of apostles, or of such as were supposed to have been 
their companions, asserting that what they had written themselves was 
written according to those persons to whom they ascribed it/ 

1990. " This admission has not been held to be fatal to the claims of 
divine revelation, nor was it held to be so even by the learned Father 
himself who so strenuously insisted on it, since he declares his own un- 
shaken faith in Christ's mystical crucifixion, notwithstanding. 

1991. "Adroitly handled as the passage has been by the ingenuity of 
theologians, it has been made rather to subserve the cause of the evidences 
of the Christian religion than to injure it. Since, though it be admit- 
ted that the Christian world has i all along been under a delusion' in this 
respect, and has held these writings to be of higher authority than they 
really are ; yet the writings themselves and their authors are innocent of 
having contributed to that delusion, and never bore on them, nor in them, 
any challenge to so high authority as the mistaken piety of Christians has 
ascribed to them, but did all along profess no more than to have been 
written, as Faustus testifies, not by, but according to, Matthew, Mark, 
Luke, and John ; and by persons of whom indeed it is not known who 
or what they were, nor was it of any conseqence that it should be, after 
the general acquiescence of the church had established the sufficient cor- 
rectness of the compilations they had made. 

1992. "And here the longo post tempore (the great ivhile after') is a 
favourable presumption of the sufficient opportunity that all pcrsonsf had, 

* "Ncc ab ipso scriptum constat, nee ab ejus apostolis scd longo post tempore a quibus- 
dam incerti nomims viris, qui ne sibi non haberctur fides scribentibus quno nescirent, par- 
tiin apostolorum, partim eorum que apostolos secuti vidorentur nomina scriptorum suorum 
frontibus indiderunt, asseverantes secundum cos, so soripsiase qus9 scripserunt. — Quoted 
hj Lardner, vol. 2, p. 221. 

f "By all prisons, understanding strictly all parsons, for the common people were 



RELIGIOUS ERRORS OF MR. MAHAN. 411 

of knowing and being satisfied that the gospels which the church received 
were indeed all that they purported to be; that is, faithful narrations of 
the life and doctrines of Christ according to what could be collected from 
the verbal accounts which his apostles had given, or by tradition been sup- 
posed to have given, and, as such, ' loorthy of all acceptation? 

1993. "The objection of Faustus becomes from its own nature the most 
indubitable and inexceptionable evidence, carrying us up to the very early 
age, the fourth century, in which he wrote, with a demonstration that the 
gospels were then universally known and received under the precise desig- 
nation, and none other, than that with which they have come down to us, 
even as the gospels, respectively, according to Matthew, Mark, Luke, and 
John. 

1994. " Of course there can be no occasion to pursue the inquiry into 
the authenticity of the Christian Scriptures lower down than the fourth 
century. 

1995. "1. Though, in that age, there was no established canon or 
authoritative declaration that such and none other than those which have 
come down to us were the books which contained the Christian rule of faith. 

1996. "2. And though 'no manuscript of these writings now in 
existence is prior to the sixth century, and various readings which, as 
appears from the quotations of the Fathers, were in the text of the Greek 
Testament are to be found in none of the manuscripts which are at pre- 
sent remaining/ — Michaelis, vol. ii. p. 160. 

1997. " 3. And though many passages which are now found in these 
Scriptures were not contained in any ancient copies whatever. 

1998. " 4. And though < in our common editions of the Greek Testa- 
ment are many readings which exist not in a single manuscript, but are 
founded on mere conjecture.' — Marsh's Michaelis, vol. ii. p. 496. 

1999. " 5. And though * it is notorious, that the orthodox charge the 
heretics with corrupting the text, and that the heretics recriminate upon 
the orthodox.' — Unitarian Neiv Version, p. 121. 

2000. "6. And though -it is an undoubted fact that the heretics were 
in the right in many points of criticism where the Fathers accused them 
of wilful corruption.' — Bp. Marsh, vol. ii. p. 362. 

2001. "7. And though 'it is notorious that forged writings under 
the names of the apostles were in circulation almost from the apostolic 
age.' — See 2 Thess. ii. 2, quoted in Unitarian New Version* 

2002. "8. And though, 'not long after Christ's ascension into heaven, 
several histories of his life and doctrines, full of pious frauds and fabulous 
wonders, were composed by persons whose intentions, perhaps, were not 
bad, but whose writings discovered the greatest superstition, and ignorance.' 
— Mosheim, vol. i. p. 109. 

2003. "9". And though, says the great Scaliger, 'They put into their 
Scriptures whatever they thought would serve their purpose.'*]" 

nobody, and never at any time had any voice, judgment, or option in tlie business of 
religion, but always believed that which their godfathers and godmothers did promise and 
vow that they should believe. God or devil, and any Scriptures their masters pleased, 
were always all one to them. 

* '" Almost from tlie cqjostolic age!' Why, the text itself, if it prove any thing, proves 
that such forged writings were in existence absolutely in the apostolic age, and among the 
apostles themselves. 

f "Omnia qute Christianismo conduecre putabant bibliis suis interseruerunt. — Tindalio 
citante. 



412 RELIGIOUS ERRORS OF MR. MAHAN. 

2004. " 10. And though, ' notwithstanding those twelve known infalli- 
ble and faithful judges of controversy, (the twelve apostles,) there were 
as many and as damnable heresies crept in, even in the apostolic age, as 
in any other age, perhaps, during the same space of time.' — Reeve's Pre- 
liminary Discourse to the Commonitory of Vincentius Lirinensis, p. 190. 

2005. "11. And though there were in the manuscripts of the New 
Testament, at the time of editing the last printed copies of the Greek 
text, upward of one hundred and thirty thousand various readings.' 
— Unitarian New Version, p. 22. 

2006. " 12. And though ' the confusion unavoidable in these versions 
(the ancient Latin, from which all our European versions are derived) 
had arisen to such a height, that St. Jerome, in his Preface to the Gos- 
pels, complains that no one copy resembled another.' — Michaclis, vol. ii. 
p. 119. 

2007. "13. And though the Gospels fatally contradict each other; 
that is, in several important particulars, they do so to such an extent as no 
ingenuity of supposition has yet been able to reconcile : after Marsh, 
Michaelis, and the most learned critics, have stuck, and owned the 
conquest. 

2008. " 14. And though the difference of character between the three 
first Gospels and that ascribed to St. John is so flagrantly egregious, that 
the most learned Christian divines and profoundest scholars have frankly 
avowed that the Jesus Christ of St. John is a wholly different character 
from the Jesus Christ of Matthew, Mark, and Luke ; and that their 
account and his should both be true is flatly impossible.* 

2009. " 15. And though such was the idolatrous adulation paid to the 
authority of Origen, that emendations of the text which were but sug- 
gested by him were taken in as part of the New Testament ; though he 
himself acknowledged that they were supported by the authority of no 
manuscript whatever. — Marsh, in loco. 

2010. " 16. And though, even so late as the period of the Eeformation, 
we have whole passages which have been thrust into the text, and thrust 
out, just as it served the turn which the Protestant tricksters had to serve. 

2011. "17. And though we have on record the most indubitable his- 
torical evidence of a general censure and correction of the Gospels having 
been made at Constantinople, in the year 506, by order of the Emperor 
Anastasius.f 

2012. " 18. And though we have like unquestionable historical evi- 
dence of measureless and inappreciable alterations of the same having 
been made by our own Lanfranc, Archbishop of Canterbury, for the 
avowed purpose of accommodating them to the faith of the orthodox. ,"J 

* " Si forte accidisset, ut Johannis Evangelium per octodecini secula priora prosusigno- 
tum jacuisset, ct nostris deinum teinporibus, in inodium productuni esset omnes baud dubie 
uno ore conliterentur Jesuni a Johanne descriptum longe alium esse ac illium Matthaei, 
Maroi, et Lucas, nee utrainque descriptioncin siinul veram esse posse. — Carol. Thcoph. 
JJretschn eider Probab, Lipsiw, 1S20. 

| "Here it is. 'Messala V. C. consule, Constantinopoli, jubente Anastasia Iinperatore, 
sancta evangelia, tanquam ab idiotis evangelistis coniposita, reprebenduntur et einendan- 
tur.' — Victor Tununenais, Cave* Hietoria Literaria, vol. i. p. 415 — i. e., ' The illustrious 
Mi Mala being Consul, by the command of the Emperor Anastasius, the holy Gospels, ae hav- 
ing been written by idiot evangelists, are censured and corrected.' — Yietor, Disho}) of Tunis 
in Africa. 

% "Sec Beausobre, quoted in the Manifesto of tbe Cbristian Society; and this and 
the preceding extract vindicated, in the author's Syntagma, against the vituperations of 
the evangelical Dr. John Pye Smith, in locis." 



RELIGIOUS ERRORS OF MR. MAHAN. 413 

Evidence of Josephus and Gihhon vs. Mr. Mahan. 

2013. The silence of Josephus respecting Christ induced some Chris- 
tians to concoct the pious fraud of interpolating in his history a notice of 
the career and crucifixion of Christ, but subsequent Christian writers have 
detected and exposed the interpolation ; so that the history alluded to, 
written soon after Christ's death by the distinguished Hebrew, contains no 
notice of those events; and, from the following passage in Gibbon, it appears 
that it did not awaken much attention among the Romans. Yet Mahan, 
assuming the opposite to be true, urges it as evidence of the evangelical 
account, that the phenomena drew universal attention. 

2014. "How shall we excuse," says Gibbon, "the supine inattention of 
the pagan and philosophic world to those evidences which were presented 
by the hand of Omnipotence, not to their reason, but to their senses ? 
This miraculous event, which ought to have excited the wonder, the curi- 
osity, and the devotion of mankind, passed without notice in an age of 
science and history. It happened during the lifetime of Seneca and the 
elder Pliny, who must have experienced the immediate effects or received 
the earliest intelligence of the prodigy. Each of these philosophers, in a 
laborious work, has recorded all the great phenomena of nature — earth- 
quakes, meteors, comets, and eclipses — which his indefatigable curiosity 
could collect; both one and the other have omitted to mention the greatest 
phenomenon to which the mortal eye has been witness since the creation 
of the globe." (Gibbon, vol. ii. chap. xv. p. 379.) 

TJie Worshippers of the Golden Calf more righteous than their Assassins. 

2015. The example is set in the Old Testament of attributing the worst 
motives to every one who does not concur with the accusers in religious 
opinions. I conscientiously believe that the Israelites who made the 
golden calf were at least as righteous in their worship as those who trea- 
cherously and cruelly massacred them in obedience to an order strangely 
represented as sanctioned by Jehovah : "Put every man his sword by his 
side, and go in and out of the camp, and slay every man his brother, 
every man his companion, and every man his neighbour ; and the chil- 
dren of Levi did according to the icords of Moses, and there fell of tht 
people on that day about three thousand men." 

2016. Obviously, the only way in which those who, with Mr. Mahan, 
can find any pretence for ascribing this horrible sanguinary order to the 
inspiration of God, is by treating idolatry as so wicked as to be punished, 
not only in the immediate transgressor, but in his offspring to the third 
and fourth generation. Is it not a fairer way of viewing this affair to 
infer that Moses and his partisans were covetous, unprincipled men, who 
did not hesitate at swindling, lying, massacre, or any measures requisite 
to give him and them ascendency ? Was there ever a greater analogy 
between the measures of any two evil-doers than those of Mohammed and 



414 RELIGIOUS ERRORS OF MR. MAHAN. 

Moses, both professing communion with God, which we now know could 
not have taken place, and both pleading his commands to exercise the most 
horrible intolerance at home, as well as cruel rapacity abroad ? 

2017. Mohammed appears to have been more successful than Moses in 
convincing his followers of his mission. There seems to have been a great 
distrust of Moses, which he artfully always ascribes to the impiety of the 
unbelievers; like all other religious impostors, identifying his word with 
that of God. Nothing but his inability to convince the skeptics of the 
divine origin of his mission could have induced them to worship idols in 
opposition to his remonstrance ; and the fact that Aaron assisted them in 
casting the golden calf, can only be explained by his participation in the 
heresy. Does not this alleged conduct on the part of Aaron render the 
whole affair so absurd as to throw doubt over the whole history ? Moses, 
while killing the malcontents, could hardly avoid punishing their ring- 
leader. Moreover, how could one who would assist in idolatrous worship, 
be fit to hold the office of high-priest, into which he was soon afterward 
installed with great pomp ? 

2018. It is perfectly clear, to my mind, that a pagan who sincerely wor- 
ships any thing as his God, really worships God. He stands in the same 
relation to his God that a debtor stands to his real creditor when paying a 
forged draft. 

2019. Wicked priests have raised a cry against idolaters, as the real 
thief strives, by calling after some innocent person within view, to divert 
the hue and cry from himself. As an exemplification of this species of 
wickedness, I quote here a speech made to the Emperor Constantius by 
Julius Firmicius Maternus, (Taylor's Diagesis, page 144 :) 

2020. (Addressing the Emperor Constantius.) " Take away, take away, 
in perfect security," exclaims this self-called Christian priest, "O most 
holy emperor, take away all the ornaments of their temples. Let the fire 
of the mint or the flames of the mines melt down their gods. Seize upon 
all their wealthy endowments, and turn them to your own use and pro- 
perty. And, O most sacred emperor, it is absolutely necessary for you to 
revenge and punish this evil. You are commanded by the law of the Most 
High God to persecute all sorts of idolatry with the utmost severity; hear 
and commend to your own sacred understanding what God himself com- 
mands. He commands you not to spare your son or your brother ; he bids 
you plunge the avenging knife even into the heart of your wife that sleeps 
in your bosom ; to persecute your dearest friend with a sublime severity ; 
and to arm your whole people against these sacrilegous pagans, and tear 
them limb from limb. Yea, even whole cities, if you should find this 
guilt in them, must be cut off. O most holy emperor, God promises 
you the rewards of his mercy, upon condition of your thus acting. Do, 
therefore, what he commands, complete what he prescribes." 

2021. It should be recollected that this diabolical address was made to 
the Christian son and successor of Constantino. Can there be a more 
shocking picture of the mischievous consequences of the example and 



RELIGIOUS ERRORS OF MR. MAHAN. 415 

doctrines of Moses as respects idolaters ? Certainly, Constantius was not 
any better for his Christianity, when he could listen, -without indignation, 
to such wicked suggestions ! 

2022. It is alleged that in the city of Thessalonica the Emperor Theo- 
dosius put to death all the pagans that breathed, in obedience to Chris- 
tianized Mosaic intolerance, which in modern times was carried out in the 
massacre of St. Bartholomew's clay, and the Inquisition. Such were the 
effects of the propagation of Christianity, with the appendage of the Pen- 
tateuch to the swordlike attributes with which Christ endowed himself: 
" Think not that I am come to send peace on earth ; I come not to send 
peace, but a sword l" Matt. x. 34. 

2023. Shakspeare truly makes one of his characters say that whosoever 
takes away the good name of another commits a more wicked theft than 
one who takes a purse. But in this portrait of the effect of calumny 
there is one important feature omitted, which is sometimes the most in- 
jurious: I allude to the pain of mind created by a false accusation. If, as 
I have before urged, it be wrong to hurt the flesh by a blow, is it not 
wrong to hurt the soul by calumny ? The sting of the fangs of the viper, 
no less than the paw of the lion, may give a mortal infliction; but no less 
painful may be the effect of a false human tongue. Is it not as great a 
wrong to wound a man's soul as his flesh ? Yet there never has been any 
hesitation on the part of sectarians to express any painful opinion as to 
heretics or idolaters. The word infidel, so much more deserved by them- 
selves for their violation of the precepts they profess, is used as a matter 
of course, and, coupling with an error in worship a heinous sinfulness, the 
idolater is always in the wrong. But reasonably, upon the grounds which 
have been advanced in the preceding portion of this work, (1245.) idola- 
try may be an imputation against the intellectual pretension, but not 
against the integrity, of the worshipper ; and for one I consider the propen- 
sity to the worship of idols displayed throughout the whole of the Jewish 
history, and even by Solomon the " Wise/' as a strong proof that there 
never was sufficient evidence presented to the Jews of the divine origin of 
the books of Moses, or any others represented as conveying God's holy 
word. 

2024. It is not doing as we would be done by to accuse any worshipper 
of bad motives, for the reasons which I have above given; and when it is 
considered how unwilling people are to part with their property, the fact that 
the Israelites gave their gold ornaments to enable Aaron to cast a golden 
calf, shows that they sincerely believed that their worship would be ac- 
ceptable to some deity who had the best claim to their acknowledgment. 
If they mistook the object, it must have been an error of the understand- 
ing, which it would have been evidently more reasonable to have corrected 
by reasoning and evidence, than by punishment. 

2025. "While such eminent men as Mahan, and the learned Goliah of wj 



416 RELIGIOUS ERRORS OP MR. MAHAN. 

mundane guardian spirit, will hold up this, to my mind, barbarous and 
preposterous Pentateuch as the word of God, I am obliged to meet them 
upon the ground thus stated ; but there are other highly respectable cler- 
gymen, who concur in questioning that the Pentateuch existed until after 
the return of the Jews from their captivity; and there is evidence, agreeably 
to the quotations I have made, that this alleged work of divine inspiration, 
or word of God, as stated in the Second Book of Chronicles, and 22d 
chapter of the Second Book of Kings, has no better foundation than the 
word of the priest Hilkiah and his accomplices. 

2026. The Rev. Mr. Norton, in a laborious investigation, shows that, 
according to internal evidence, almost all the important facts stated in 
Genesis and Exodus are inconsistent with each other or the circumstances 
under which they are alleged to have happened. 

2027. Mr. Mahan conceives that the willingness of the believers in the 
gospel to sacrifice their lives in testimony of the sincerity of their con- 
viction proves the truth of revelation. Wherefore, then, does not their 
exposure to the slaughtering sword of the partisans of Moses prove the 
sincerity of the Israelites in their worship of their idol ? No wise knave 
would do anything so absurd. History shows that many of those who 
have been most willing to make sacrifices for their belief have been great 
fanatics. Their willingness to suffer only proves the intensity of their be- 
lief, not the truth of the miracles which they believe. 

2028. Having first assumed, contrary to the fact, that the mission of 
Christ was generally accredited in the contemporaneous pagan communities, 
Mr. Mahan claims this to be evidence of the facts stated by the evan- 
gelists. 

2029. But if the belief in a mission by contemporaries is evidence in its 
favour, is not the disbelief of contemporaries evidence on the other side ? 
Is not the fact that Moses could only expel idolatry from the Hebrews by 
the sword, a proof that he was unable to convince them by any adequate 
evidence of his claims to inspiration ? 

2030. This surmise, respecting the inadequacy of the facts and reason- 
ing which Moses had to advance in favour of his pretensions as a mis- 
sionary of Jehovah, appears to be fully justified in the history given by 
Josephus. From the following language, which this distinguished Jewish 
historian alleges to have been held by one of the Israelites, it is evident 
that Moses was then viewed as no better than Mohammed or any of the 
usurping popes of Christendom. While Protestants sanction such religious 
despots as Moses and Samuel, they ought not to complain of the papal 
despots of Christendom, (note to 1091.) 



RELTGTOUS ERRORS OF MR. MAHAX. 41' 



Just denunciation of the religious imposture and usurpation of Moses, oy 
noble-minded Israelites.* 

2031. " Corah, an Hebrew of great wealth and influence, and famous 
for his eloquence, becoming jealous of the dignity to which Moses had 
attained, raised a clamour against him among the Levites who were of the 
same tribe, by suggesting to them, in an occasional harangue, 'That it re- 
dounded to their dishonour thus tamely to surfer Moses, under pretence of 
the divine command, to retain unlimited authority, vest the priesthood in 
his brother Aaron without their suffrages, and bestow places of honour and 
profit at pleasure/ He added, ' that these measures were the more op- 
pressive and grievous as founded on the arts of sophistry and insinuation; 
that those who are conscious of deserving posts of dignity endeavour to 
obtain them not by force, but mild persuasion ; that it was the interest of 
a state to check the ambition of such aspiring individuals,, before they ac- 
quired an influence that might prove destructive/ He demanded by what 
authority Moses had conferred the priesthood on Aaron and his sons, en- 
forcing his own title as superior to theirs, both by descent and property." 

2032. In consequence of this, Moses addresses the following prayer, 
which certainly is as remote from the sentiments which the precepts of 
Christ would call for, as any which can be imagined : 

2033. " Testify thy wonted kindness to the Hebrews by inflicting con- 
dign punishment on Dathan and Abiram, for suggesting that thy purposes 
are opposed by my arts. Visit these detractors from thy glory with ex- 
emplary vengeance. Let the earth on which they tread swallow them up, 
with their families and substance, to the manifestation of thy power, and 
as an example to posterity not to think unworthily of the Majesty of 
heaven." 

, 2034. Mr. Mahan urges that those who sacrificed their lives for a cause 
must have had good reason for their course. What are we, then, to think 
of Zimri the Hebrew, who used the following language to Moses, and was, 
as well as those who concurred with him in opinion, murdered in conse- 
quence, not after trial, but by Lynch law, as will appear from the sequel ?+ 

2035. " ' Moses, you are at liberty to contend for the use and observance 
of your own laws, which have obtained a sanction and authority by long 
custom alone, or you would have been brought to merited disgrace and 
punishment, and found, to your cost, that the Hebrews were not to be 
deluded by your arts. I will never subject myself to your tyrannical de- 
crees, assured that, under a pretext of regard to religion and law, you seek 
to enslave us, and establish a supreme authority over us, by denying us 
those liberties to which all free-born men have an undoubted right. Was 
there a more grievous oppression during the whole course of an Egyptian 
bondage than the power you usurped of punishing every man by laws of 
your own formation ? You particularly deserve punishment for abrogating 
and annulling those customs, laws, and privileges which are authorized and 
established by the common consent of nations, and preferring the sugges- 

* Josephus, book iv. chap. ii. page 49. f Ibid, book iv. chap. vi. page 53. 

27 



418 RELIGIOUS ERRORS OP MR. MAHAN. 

tions of your fancy to rules so generally followed and rationally founded. 
Conscious that I have done nothing wrong, I now frankly declare, in this 
assembly, that I have married a strange woman. This I confess with an 
honest boldness, and would do the same in the face of the world. I also 
worship the gods whom thou hast forbidden to be worshipped, as I do not 
hold myself bound to submit to your arbitrary sway either in matters of 
law or religion, but must assert the liberty of investigating the truth for 
myself, and directing my own personal concerns/ 

2036. " Zimri, in this speech, delivered the general sentiment of the 
whole faction, while the multitude silently waited the issue of his pre- 
sumptuous conduct, for they apprehended much confusion would ensue/' 

2037. But one of Moses's partisans did not allow this noble asserter of 
the rights of human nature to survive this bold stand long, as will appear 
from the rest of the narrative, which thus proceeds : 

2038. " His contumacy and flagrantly insolent behaviour to Moses 
raised the resentment of one Phineas to the highest degree. He was a 
youth eminent for the dignity of his family, his singular prowess, and his 
personal virtues. Eleazar the high-priest being his father, he was nearly 
allied to the great lawgiver. Sensible that to suffer such indignity to pass 
with impunity would bring both the religion and the laws of the Hebrews 
into contempt, he determined to make an example of the ringleader of the 
faction, as his exalted rank would cause that example to have a greatei 
influence on the minds of the people. His resolution being equal to his 
zeal, he repaired, without delay, to the tent of Zimri, and at one stroke 
slew both him and Cobi his wife. This resolute act excited an emulation 
among those of his contemporaries who still maintained a regard for the 
honour of their country, to avenge themselves on those who had done it 
violation ; inasmuch that they fell most furiously upon the faction, and put 
great numbers of them to the sword/' 

2039. Where is the true-hearted son of Columbia who would not have 
been among those who fell with Zimri, for the right of choosing his wife 
and his religion according to his own judgment? 

Remarkable observance of the Golden Ride by Hoses, in his last advice 

to the Israelites* 

2040. " ' Wherefore, to avoid this danger of apostasy from the worship 
of the God of your fathers, suffer not any of your enemies to live after 
you have conquered them ; but esteem it highly conducive to your interest 
to destroy them all, lest, if you permit them to live, you become infected 
by their manners, and thereby corrupt your own institutions. I do further 
exhort you to overthrow their altars, temples, groves, and indeed to exter- 
minate their nations with fire and sword. By these means alone the per- 
manency of your happy constitution can be secured to you.' " 

2041. Let these sentiments of Moses be compared with those of the 
great Cyrus, in which he justly adverts to the immortality of the soul. 
Moses was always worldly, and, as respects the lives of neighbouring pagans, 
so called, displayed no better morality than Thuggism on a great scale. 

* Josephus, book iv. chap. viii. page 55. 



RELIGIOFS ERRORS OF MB. MAHAN. 419 

Straining at Spiritual Gn swaUcnting Scrip 

2042. The question is put, Wherefore can j tappings on 01 

tilting of tables, only when a medium is presr _ : I :hose wh : — 

the Old Testament as the word of God, it may he in poii M ¥ here- 

fore the mere elevation of the hands of M m the 

field of battle, enabled the Israelites to overcome when the 

opposite result ensued when the hands of the ver 
lowered, as agreeably to verses 11 and 12. chapter xvii .:'!:. 

- -o. "And it came to pass, when Moses held up his hand, :'. 
prevailed ; and when he let down his hand, Amalek | 
Moses's hands were heavy, and they took a stone and pur : him, 

and he sat thereon, and Aaron and Hur stayed up his han Is, h : ne on 

:lr :it siie mi :-i ::ifr :- :if :.ier s:I= : :.ii -is Li-is ~::: steiiv 
iz:il .ir z: : .~z i: _ i :: '-if s;.i. " 

ii-- I: ::"J:-s :r;ii :"_:- ^ersss _ :!:.: fis •:.'. -:..__ 

courage of every Jewish combatant varied with the el -: _ 
of the arms of Moses above or below a mean horizontal ph _ 

2045. Surely, the peculiar influences thus z . rather of 

:ii;- ?:-i::.:-}-:i is :.: i :s: : ? ii::s.ii\is :.s zziz ":; — iii:ii :'if * v: ; fi:s :i 
i iis iiiii : _ is ; rir::= :■: zi:Tf • ■ ;i .".;■:. ". i; : riirs. ~ *_:-i :>:herwise they 

could not move them. The influence ascribed t : hare 

been witnessed only on one occasion, where-i; 1 ributed to media has 

been seen in a multiplicity of instances by living witnesses of good charac- 
:fr. —ii: ~iii :.::f;- :: :i:s :. ::s. lis ~i'l : ; :'if ii:ii: :is:_:sri~Sr 

_ - f>. But, independently of the incredibility of this Mosaic miri 
an isolated fact discordant with the laws of nature and human : 
is it not incredible on account of its inconsistency with flu -i hu- 

mane idea of God which the truly pious entertain, that he shoui g 
:iss:s:ii:f :: :"_:- Jz~s ii :i:sir iis'iris:: :.i -;.:::;> i Tiis res-soning is :.: 
is s: : ; :.TT.::-i:i= :: :if :ii:_si :::s-:::i:i :: :"_s sii. iiv:'.-™; :i: .: :: 
the rotary motion of the earth,) in order that Joshua might make a further 
slaughter of the vanquished Canaai i 
excuse seems to have been that Moses, wishing to pes- 
:"if 'i :-i-i:iii: :s. - :::'—: i :: "_:.-:- :iis ;.•;.:"_ ::::;.- :: >; ;I t':r extirpating them 
as idolaters, agreeably to the following language, which is i 

I iihan and others as the word of God, (Deut. viii. _ _ _ 

- 1 " And thou shalt consume all the people which the Lord thy 
shall deliver thee; thine eye shall have no pity upon them : neithe: 
thou serve their gods ; for that will be a snare unto thee. Moreov 
Lord thy God will send the hornet among them, until th 
and hide themselves from thee, be d ^ 
will put out those nations before thee by little an 
consume them at once, lest the beasts of the field increase upon til 



420 RELIGIOUS ERRORS OF MR. MAHAN. 



The Evidence which is insufficient to establish the Iniquity of a Sinner 
cannot be sufficient to establish the Divine Authority of a Booh. 

2048. " One witness shall not rise up against a man for any iniquity or 
any sin : at the mouth of two witnesses, or three witnesses, shall the matter 
be established," (Deut. xix. 15.) 

2049. Agreeably to the preceding quotation from Scripture, one witness 
is not sufficient to convict a man of any iniquity. Two witnesses, at least, 
are necessary to establish guilt. But if a single witness be insufficient to 
establish the iniquity of a man, how is it to be established, on the evidence 
of the priest Hilkiah alone, that the manuscript, which, as he represented, 
he had found in the temple, was the inspired code of Moses, or, as Mahan 
and others would have it, the word of God ? 

2050. Should the righteousness of a religious code be established by 
evidence insufficient to establish the iniquity of an individual ? A fortiori, 
when, by proving the righteousness of a code, a whole generation was to be 
convicted of iniquity, was the evidence of one individual sufficient, espe- 
cially when the iniquity thus to be adjudged was to draw down the un- 
quenchable wrath of God, agreeably to Huldah the prophetess ? 

Word of God, impiously so called, or the Golden Rule inverted by God's 
alleged Commands. 

2051. "When thou comest nigh unto a city to fight against it, then 
proclaim peace unto it. And it shall be, if it make thee answer of peace, 
and open unto thee, then it shall be that all the people that is found there- 
in shall be tributaries unto thee, and they shall serve thee. And if it will 
make no peace with thee, but will make war against thee, then thou shalt 
besiege it. And when the Lord thy God hath delivered it into thine hands, 
thou shalt smite every male thereof with the edge of the sword : but the 
women, and the little ones, and the cattle, and all that is in the city, even 
all the spoil thereof, shalt thou take unto thyself: and thou shalt eat the 
spoil of thine enemies, which the Lord thy God hath given thee. Thus 
shalt thou do unto all the cities which are very far off from thee, which 
are not of the cities of these nations. But of the cities of these people 
which the Lord thy God doth give thee for an inheritance, thou shalt save 
alive nothing that breatheth : but thou shalt utterly destroy them, namely, 
the Hittites, and the Amorites, the Canaanites, and the Perizzites, the 
Hivites, and the Jebusites, as the Lord thy God hath commanded thee," 
(Deut. xx. 10-17.) 



PAGAN FEARLESSNESS OF DEATH. 421 



PAGAN FEARLESSNESS OF DEATH. 

Opinion of Mr. Hue, a Christian Priest, that it is their religion lohich 
makes Christians more fearful of death than the Chinese. (746.) 

2052. Parson Berg and Bishop Mcllvaine unjustly represent the doc- 
trines of futurity, held by Christians, as causing those who believe in 
eternal punishment — in the horrible hell described by Josephus, and sanc- 
tioned by the gospel, with the precarious notions of heaven derived from 
the same authority — to have less fear of death than deists, by them called 
infidels. But I have known many deists die, and certainly I have never 
seen any believer in Christianity meet death with more firmness than those 
who did not believe. Some of the last-mentioned class have died of painful 
complaints with the most admirable equanimity. But to illustrate the 
injustice of these reverend gentlemen in their undue assumption of the 
superior fearlessness of death of those persons who believe in the gospel 
over those who do not so believe, I will here quote a passage from the 
travels of a Christian missionary, which describes the equanimity with 
which the Chinese meet death. From the work of the French missionary, 
Mr. Hue, it will be seen that death is contemplated with far less fearful 
apprehension in China than in Christendom. 

Observations of the Missionary, Mr. Hue, to tvhom reference has just 

been made. 

2058. " In no other country than China, perhaps, could men be heard 
exchanging compliments on the subject of a coffin. People (in Christen- 
dom) are most shy of mentioning the lugubrious objects destined to con- 
tain the mortal remains of a relation or friend ; and when death does enter 
the house, the coffin is got in in secresy and silence, in order to spare the 
feelings of the mourning family. But it is quite otherwise in China; 
there a coffin is simply an article of the first necessity to the dead, and of 
luxury and fancy to the living. In the great towns you see them displayed 
in the shops with all sorts of tasteful decorations, painted, and varnished, 
and polished, and trimmed up to attract the eyes of passengers, and give 
them the fancy to buy themselves one. 

2054. " People in easy circumstances, who have money to spare for 
their pleasures, scarcely ever fail to provide themselves beforehand with a 
coffin to suit their own taste, and which they consider becoming; and, 
until the moment arrives for lying down in it, it is kept in the house ; not 
as an article of immediate necessity, but as one that cannot fail to be con- 
soling and pleasant to the eye in a nicely-furnished apartment. 

2055. " For well-brought up children, it is a favourite method of ex- 
pressing the fervour of their filial piety toward the authors of their being, 
a sweet and tender consolation for the heart of a son, to be able to purchase 
a beautiful coffin for an aged father or mother, and come in state to pre- 
sent the gift at the moment when they least expect such an agreeable sur- 



422 



PAGAN FEARLESSNESS OF DEATH. 



prise If one is not sufficiently favoured by fortune to be able to afford 
the purchase of a coffin in advance, care is always taken before l saluting 
the world' as the Chinese say, a sick person shall at least have the satis- 
faction of casting a glance at his last abode ; and if he is surrounded by at 
all affectionate relations, they never fail to buy him a coffin and place it 
by the side of his bed. 

2056. " In the country, this is not always so easy, for coffins are not 
kept quite ready, and, besides, peasants have not such luxurious habits as 
townspeople. The only way, then, is to send for the carpenter of the 
place, who takes the measure of the sick person, not forgetting to observe 
to him that it must be made a little longer than would seem necessary, 
because one always stretches out a little when dead. A bargain is then 
made concerning the length and breadth, and especially the cost ; wood is 
brought, and the workmen set about their task in the yard, close to the 
chamber of the dying person, who is entertained with the music of the 
saw and the other tools, while death is at work with him, preparing him 
to occupy the snug abode when it is ready. 

2057. "All this is done with the most perfect coolness, and without the 
slightest emotion, real or affected. We have ourselves witnessed such 
scenes more than once, and it has always been one of the things that most 
surprised us in the manners of this extraordinary country. A short time 
after our arrival in the mission of the north, we were walking one day in 
the country with a Chinese seminarist, who had the patience to reply to all 
our long and tedious questions about the men and things of the Celestial 
Empire. While we were keeping up the dialogue as well as we could, in a 
mixture of Latin and Chinese, using a word of one or the other as we 
found occasion, we saw coming toward us a rather numerous crowd, who 
advanced in an orderly manner along a narrow path. It might have been 
called a procession. 

2058. "Our first impulse was to turn aside, and get into some safe 
corner behind a large hill ; for, not having as yet much experience in the 
manners and customs of the Chinese, we had some hesitation in pro- 
ducing ourselves, for fear of being recognised and thrown into prison ; pos- 
sibly even condemned and strangled. The crowd had now come up with 
us, and we stood aside to let it pass. It was composed of a great number 
of villagers, who looked at us with smiling faces, and had the appearance 
of being uncommonly pleased. After them came a litter, on which was 
borne an empty coffin, and then another litter, upon which lay extended a 
dying man, wrapped in blankets. His face was haggard and livid, and his 
expiring eyes were fixed upon the coffin that preceded him. When every 
one had passed, we hastened to ask the meaning of this strange procession. 
1 It is some sick man/ said the seminarist, 'who has been taken ill in a 
neighbouring village, and whom they are bringing home to his family. The 
Chinese do not like to die away from their own house. ' ' That is very na- 
tural; but what is the coffin for?' Tor the sick man, who probably has 
not many days to live. They seem to have made every thing ready for 
his funeral.' I remarked by the side of the coffin a piece of white linen. 
' That, they mean to use for the mourning.' 

2059. " These words threw us in the most profound astonishment, and 
we saw then that we had come into a new world — into the midst of a 
people whose ideas and feelings differed widely from those of Europeans. 
These men quietly setting about to prepare for the funeral of a still living 



CONCLUSION. 423 

friend and relation-— this coffin placed purposely under the eyes of the dying 
man, doubtless with the purpose of doing what was agreeable to him; all 
this plunged us into a strange reverie, and the walk was continued in 
silence. The astonishing calmness with which the Chinese see the ap- 
proach of death does not fail when the last moment arrives. They expire 
with the most incomparable tranquillity, without any of the emotions, the 
agitations, the agonies that usually render the moment of death so terrific. " 

2060. It is remarkable that Mr. Hue cites an u entire want of religious 
feeling^ as amour/ the causes of this indifference to death"* But it may 
be inquired whether that can be a proper kind of religious feeling which 
interferes with equanimity at the prospect of our spiritual birth. I can 
easily believe 3Ir. Hue to be correct, if his entire want of religious feeling 
means the absence of all fear of an eternal broiling, like that of Dives. 

2001. It is the absence of that sort of religion which this sectarian 
would tcacli ; that which consigns the great majority of mankind to per- 
petual misery on account of their disbelief in Romanism. 

2002. Widely different is the effect of the religion I have espoused. It 
has made a prodigious change in my feelings. I look forward to death 
with hope, rather than fear. (See page 32 (108) of this work for the dif- 
ferent e&eci of Eomanism on my mind.) 

Conclusion of Strictures on Jlr. Mohan's Religious Errors. 

2063. It will be observed that under the general head of Mr. Mahan's 
errors, I have treated of not only those which he has advocated, but such 
as he sanctions by his general endorsement of Scripture. However, I 
here take my leave of Mr. Mahan and his errors. 



CONCLUSION. 



2064. In a work by the English bishop TTarburton, is to be found the 
following allegation : 

u The doctrine of a future state of rewards and punishments is not to 
be found in, nor did it make part of, the Mosaic dispensation." 

The Pentateuch inconsistent 7 )/ represented as the oasis of belief in human 
immortal it>/, as will appear by the prefixed quotation, as well as the 
inability of any of its devotees to point out any part which conflicts 
with the right re ceroid author s opinion, above mentioned. — Injustice 
of representing disbelievers in the Bible as not having as good grounds 
for belief in immortality as those who rest their belief on a work which, 

S se vol. ii. page 42, Hue's Travels. 



424 CONCLUSION. 

by its silence, tends to discountenance the hope of a future life. — Those 
who uphold the Bible against Spiritual ism, the real antagonists of the 
only satisfactory evidence ever given to man of a future habitation in 
the spirit world. 

2065. Eeligious people all very justly insist on the immense importance 
of a belief in a future state of existence, in which we are to enjoy a de- 
gree of happiness in proportion to our good conduct in this life, or of 
misery in proportion as we do evil. 

2066. Throughout Christendom I believe such a belief is necessary to 
render a person competent as a witness, or to hold any office. As it is 
assumed generally by Christians that there is no other proof of immor- 
tality than that alleged to be afforded by Scripture, unbelievers in Scrip- 
ture are assumed to be unbelievers in a future state, and the most unfa- 
vourable insinuations are made respecting such persons, (1310.) Bishop 
Mcllvaine, in his " Evidences," has charitably represented that, as a 
class, such men are peculiarly vicious, and in their domestic relations im- 
moral; not recollecting how far Christian prelates have been found want- 
ing in the present, as well as in past times. But notwithstanding that the 
disbelief in a future state is held to be so universally pernicious in its 
influence, self-oalled orthodox Christians deem it impious not to bow before 
the Bible as the holy word of Grod, or to be wanting in respect for his 
inspired missionary, Moses. But admitting that the books found by Hil- 
kiah (1940) were written, under divine inspiration, by Moses, how does it 
happen that those books and their author stand in such high estimation, 
when they actually give no evidence of immortality, but rather tend to 
prove that God, in communicating his will to Moses, thought it more im- 
portant to give to the Jews directions for the decoration of a, tabernacle, 
than to impart to them the invaluable knowledge of their eternal existence ? 
Moreover, God is represented as holding in especial favour, those who did 
not think it of as much importance to inquire into the truth of immor- 
tality, as to obtain decorations for pharisaical worship. Why is Moses, 
a materialist, to be venerated, who so grossly trifled with his opportunities? 
There is either a flagitious misrepresentation, or he, of all men, had the 
best opportunity of learning this all-important truth ; and therefore, dying 
ignorant of it, is proportionally more culpable. Wherefore is the uncandid 
and unfounded pretence resorted to, that attacking the Old Testament is 
attacking the basis of the hope of heaven, when, on the contrary, that 
record has really the opposite tendency — that of enfeebling the evidence 
of immortality? 

2067. We see the heathen Cyrus, on his death-bed, (1980,) striving to 
impress upon his children a belief in immortality, while Moses, dying a 
worldly-minded, blood-thirsty materialist, employs his last moments in 
giving inhuman directions for the merciless massacre of every conquered 



CONCLUSION. 425 

pagan. Yet, while Bishop Mcllvaine, as respects his contemporaries, re- 
presents materialism as irreconcilable with virtue, Moses is to be venera- 
ted and the books attributed to his authorship idolatrously worshipped as 
the word of God ! But if the advocacy of any thing which tends to 
d the hope of immortality be culpable, is it not culpable, against the 
truths of Spiritualism to hold up a book which authorizes disbelief in 
immortality, and that, too, upon such questionable authority as an obscure 
priest and fanatical and barbarous autocrat ? (1937.) As respects the gos- 
pel, it has, I hope, been shown that, with all the exertions of the good 
| us Mi Harbaugh to exhibit the heaven of Scripture in its most favorable 
aspect, (777 to 805.) Spiritualism has immensely the advantage in the 
description given of the spirit world, (409 to 469,) sanctioned by the re- 
plies given to my queries under test conditions, (552). 

2068. Another ground of pre-eminence is the perfect immunity from 
any association with such a priesthood as that described by the Eight 
Bishop Hopkins. Media, replacing the priests, will owe their office 
to nature, not to any aristocracy, monarch, or theocrat, (1307). 

i ] 59. Private disinterested Media will always outnumber and control 
any of the same class who may attempt to acquire unfair ascendancy, 
even if, in the nature of the case, it were possible that such a wrong 
could be contemplated. 

i )70. I trust I have shown that the actual morals of Christendom are 
irreconcilable with the precepts of the gospel, which denounce wealth 
njoin submission to wrong, these morals being also inconsistent with 
the materialism of the books of Moses. Under these circumstances, let 
the reader turn to the evidence which has converted me from a preposs ass- 
ed skeptic to a devout believer in spiritual communication. Let that 
gloric as i i traiture of the spirit -world be considerd which has been open- 
ed to the view of mortals through the high spirits who have accredited 
- one of their servants. I will not go over the evidence, nor recapitu- 
late the arguments which I have already so fully urged upon the atten- 
tion of my readers. I implore them to read with candour, and think 
earnestly of the facts and reasoning submitted in this volume. 

P. S. — Explanation respectir* hist. 

- that Christ never uttered the language reeord- 
~ris. and upon which I have commented. This being admitted. 1 
thatnotliing which I have said may be considered as bearing persona" 
gwho is so much the object of devotion with many ot my de 
connections, relations, and friends. I wish that it shoul I 
that it is only upon the doctrines imputed to Christ, that I have intend- 

is himself. Surely I am justified a - 
that langu; _ - ming from Jesus at, which is as L to him in 

the only history of his teachings which has come down to us, and which, 
under the name of the holy canonical gospel, is considered by more than 
three-fourths of all the Christians in existence as inspired 



APPENDIX. 



UNDEB this head I place some articles which could not be embodied in 
this work : but which it may nevertheless be expedient to place within 
the reach of certain readers. Among the articles referred to is the theory 
of electricity, which I first published in 1848 3 and which has been ap- 
proved by the spirit of Franklin, and, in obedience to his advice, inserted 
in this volume. Unfortunately, there are but few persons sufiiciently ac- 
quainted with the phenomena which form its basis, and the technical lan- 
guage employed by professed electricians, to find it agreeable to study the 
subject in question ; but they may qualify themselves to do so by studying 
the elementary works on this branch of science. 



LETTER TO THE EPISCOPAL CLERGY. 

Although the subjoined letter has been published in various channels, 
as well as in a separate pamphlet, I deem it proper to record it in this 
work, as, otherwise, many who may see the one might not see the other. 
It will be perceived that the substance of my second letter has been already 
incorporated in the preceding pages. 714 to 776.) Of course it is to the 
first letter that I now allude, and which I intend to record here. 

n Dr. Hare to the Clergy of the Protestant Episcopal Church, 
offering to Jay before them the Ni E of Immortality. (^Sub- 

mitted to the late Convention, Philadelphia,) Jlay 15, 1S55.) 

Reverend and Dear Sirs : Having, from my youth, been on friendly 
terms with the clergy of the Episcopal Church, within the pale of which 
I was born and christened ; having, in tact, had among the clergy of that 
church some excellent friends and relatives, — it has been a source of regret 
that I have not been able to see doctrines deeply affecting the happiness 
of mankind in the same light. I am. however, fully sensible of the kind- 
ness and courtesy with which I have been treated by clergymen in general, 
and especially by those of the church above designated. I have always 
been under the belief that in no part of the globe, nor at any period of 
human history, has a priesthood existed as moral, as sincere, and trulv 



428 APPENDIX. 

% 

pious as those of my country ; and among that priesthood, I believe, none 
have stood higher in these qualifications than such as are of the Episcopal 
Church. 

It is happy for me that of late I have, in one respect, found myself more 
in accordance with the Christian clergy : I allude here to the awakening 
of perfect confidence in the immortality of the soul. There was on this 
subject, heretofore, this difference between my sentiments and those of my 
clerical friends, that while I hoped for a future state, I was no less skep- 
tical respecting the evidence of witnesses who lived some thousand years 
ago than of those who have, in modern times, alleged themselves to have 
witnessed supernatural manifestations. I required in the former case, no 
less than in the latter, intuitive proof; or the consistent testimony of inde- 
pendent observers having sufficient sense, knowledge, and integrity to 
make reliable witnesses. 

Happily, in the case of Spiritualism, both of these tests have been af- 
forded to me, so that I now believe in a future state no less firmly than the 
orthodox Christian. 

Like St. Paul, in the case of Christianity, I entered upon the investiga- 
tion of Spiritualism with a view to refutation ; but the very instruments 
which I contrived to accomplish that object produced the opposite effect. 

If human testimony is not to be taken when advanced by contempo- 
raries known to be conscientious, truthful, and well informed, how is it to 
be relied on with respect to those of whom we know nothing available 
beside what their own writings mention ? 

I am prepared to submit a communication respecting the spirit world 
from my father, sanctioned by a convocation of spirits, whose approbation 
was manifested by means which no mortal could pervert. 

The practical influence on my mind has been to make me far more 
happy, to remove all fear of death, and to render me more watchful as 
to my deportment in life. I know that my sainted parents, and other 
relatives and friends, my children who died in infancy, are around me, 
witnessing every act and exercising a limited power over my safety and 
my health. 

Mourning for the dead now seems to be groundless, and at all events 
can be indulged only upon selfish considerations. But who would grieve 
deeply at a transient separation, even for years, from friends made happier 
by the change, when sure of a happy reunion ultimately ? 

No evidence of any important truth in science can be shown to be more 
unexceptionable than that which I have received of this glorious fact, that 
heaven is really "at hand," and that our relatives, friends, and acquaint- 
ances who are worthy of happiness, while describing themselves as inef- 
fably happy, are still progressing to higher felicity; and while hovering 
aloft in our midst, are taking interest in our welfare with an augmented 
zeal or affection, so that, by these means, they may be a solace to us, in 
despite of death. 

As the reverend clergy of the Episcopal Church are about to meet in 
Philadelphia, I deem it my duty to afford them an opportunity of hearing 
the evidence on which I rely; and which, with due effort, they can have 
subjected to their own intuition. 

Should the clergy deem it expedient to listen to my exposition, I shall 
be ready to answer any queries which may be made. 

I am aware that there may be considerations which may justify the 



APPENDIX. 429 

clergy in declining to hear me. I have never, in my own case, deemed it 
wise to seek abstract right at the expense of practical evil. I would not 
urge persons in certain official stations to become converts to Spiritualism, 
lest it should, by consequent unpopularity, interfere with their usefulness, 
as in the case of Judge Edmonds ; and a like objection must arise as to 
the conversion of clergymen, so far as to bring their convictions in compe- 
tition with their professional vocation. Orthodox Christians are generally 
educated to believe not only that the revelation on which they rely is true, 
but that no other can be justifiable. Hence they are evidently displeased 
that spiritualists should allege themselves to have come by other means to 
that belief in immortality which is admitted on all sides to be the greatest 
comfort under the afflictions to which temporal life is liable. 

There is, moreover, this discordancy in doctrine : Agreeably to Scrip- 
ture, man is placed here for probation, and is liable to be eternally pu- 
nished if he prove delinquent. According to Spiritualism, man is placed 
here for progression, and when he goes to the next world, still will have 
the opportunity to progress, however wicked he may be when he departs 
this life. 

It is conceived by spiritualists that if, as the orthodox allege, God be 
omnipotent, he can make his creatures to suit his will ; if he be omniscient, 
he must know what they are when made j and if he be prescient, he can 
foresee what the}" will be, and consequently cannot have the smallest con- 
ceivable motive for exposing them to probation. 

I foresee that it may not be deemed expedient to take any notice of this 
letter; but whatever may be the result in this way, does not interfere 
with the propriety of my putting it in your power to avail yourselves of 
my offer; since I have a sanction from a higher source, the spirit of the 
immortal Washington, the proofs of whose communion with me I am pre- 
pared to submit to any respectable inquirers. 

I am aware that this language would, a few years ago, have made me 
attach the idea of insanity to the author; but this cannot, nevertheless, 
in the slightest degree, be deducible from it now, from the notorious fact 
that the same monomania is never entertained by any two persons, and 
in my hallucination, if it be such, there are a multitude of participators. 
That is to say, there are a multitude of persons of every grade who be- 
lieve that they have communicated with their spirit friends, as I have 
with mine; and who, like me, feft¥« believed themselves to have held 
communion with the spirits of some of the most distinguished men who 
have departed this life. A faith in the miracles of the Xew Testament 
may as well be adduced as insanity as belief in spiritual manifestations 
under these circumstances. 

The fact that manifestations have been made and truthfully described 
has been admitted by the Catholic Church, but are ascribed to Satanic 
agency. 

Let the doctrines of Spiritualism, and those of the church in question, 
be compared, in order to determine which owes most to Satan. 

The existence of a devil being admitted, was there ever a more fertile 
source of diabolical intolerance than the idea that a peculiar belief being 
necessary to save men's souls from hell fire, any temporal evil to which 
mortals might be subjected to coerce belief, would be as justifiable as the 
forcible extirpation of an incipient cancer from the body of a child un- 
willing to submit to the operation ? If ever there was a devil's agency, 



430 APPENDIX. 

it may be seen in the auto-da-fe, the Inquisition, and the massacre of St. 
Bartholemew's day. 

Of the same devilish character was the execution of Servetus by Calvin, 
or the persecution of the Quakers and witches by the Puritans. 

Respectfully, your well-wisher, Robert Hare. 



A LETTER FROM DR. HARE. 



Addressed to the President of the Association for the Advancement of 
Science, at their meeting, August 18, 1855. 

Preliminary Remarks. 

Having addressed the subjoined letter to the American Association for 
the Advancement of Science, the standing committee resolved that the 
subject did not fall sufficiently within the objects of the Association to 
allow even of its being read to the meeting. In the instance of my letter 
to the Episcopal clergy, it was stated that its acknowledgment by them 
was not expected; and after this impression was verified, I admitted that, 
in their not replying, the interest of the church was best consulted. In 
the present case I admit that the harmony of the Association was perhaps 
best consulted in not recognising that the objects of the Association in- 
volved the duty of allowing certain facts to be stated before it, which are 
at war with the received doctrines of science, no less than with these of 
revelation. 

During the Dark Ages, the so-called word of God (but really the words 
of ignorant propagandists) had taken such hold of the proper domain 
of science, that it was heresy to assert the rotundity of this planet, or 
that the sun did not revolve about it diurnally. But at this time science 
has established itself upon the domain claimed for religious truth, so that 
between the positive science of the atheist Comte and the dogmatic opi- 
nions of the orthodox savan, there is no room for the germ of Spiritual- 
ism to shoot up. 

It seems to me that, in due courtesy and liberality, the standing com- 
mittee might have had my letter read to the meeting, and have let the 
members judge whether it should be acknowledged. But I place it on 
record in this volume, and leave the propriety of their having neglected 
to acknowledge it to be estimated hereafter in this world, as it has already 
been in the world of spirits, as respects its influence on the estimation of 
the parties. 

I am aware, however, that every man in society is more or less a peon, 
and that there is no small analogy between the situation of many holding 
worldly pre-eminence and that of the poor apothecary of Shakspeare. 



APPENDIX. 131 

Conscience and reason are ever nnder the control of expediency. Those 
who live in rts and heads of others as 

well as their own : unless they ; sure that the cause of truth will 

suffer by their silence mould not speak to give others umbra _ 

always considered i: i not to do any thing which would injure the 

institution of which I was a member for nearly thirty years. Doubtless, 
the sachems of the Association did what they thought best, as probably I 
should have done, fa were, and holding their 

opinions. 

In the letter as actually sent to the Association, I introduced the argu- 
ments founded en Dr. Bell's observations, ,111. i v 7. 864,) also the facts 
and reasoning submitted in the Supplemental Preface. I shall, of c 
leave the reader to recur t: :_:?. and introduce here only the 

other portions of my letter : 

To the President of the Assc h>b ihe Adyas kmsste :r Sera 

' • : Being engaged in putting a work to press. I f to be 

unable to be present at the meeting :: the Association on the loth inst. 

: tie last meeting, I stated ;.:: experiment made with the 
greatest care and pre:'-';::, vrhieh proved the existence :: ; power inde- 
pendent of any possible or conceivable mortal agency: and I had on that 

ion an opportnni foe Dutch ambasf 

who first m king ;: Ava acquainted with the I jdiea :: 

water can be frozen so as to enable people to walk on a solidified aqueous 
surface. I isease of the mind in either case. 

But let no one apply t; Li- soul tie self-complacent unction that it was my 
hallucination,!.: 3 ignorance, that originated that diagnosis. Since 

that time, the fact of movement- t ang made intelligibly, without any per- 
k M assignable mortal : ten verified hundred ;; rimes by 

others; while under my own intuition it has been reiterated many times, 
the experiment which I adduced having been re] rith every ii 

nabk ion and instructive variation * * 

About two years have elapsed, since I erroneously sanctioned Farm 
explanation of the manifestati ras, in :.-: tribing them to involuntary muscular 
action. Ii from my being, no less than that philosopher, so utterly 

incredulous and intolerant of any idea of spiritual agency in any of the phe- 
nomena of nature, excepting those which I ascribed to G-od. that I did not take 
the possible agency of spirits into vie : having been ol admit 

the rat led by Dr. Beli. Lnd having received interesting and 

intellectual communi : which he has not been informed, I cannot, 

with him. stop halt-way: nor could he. were he to have the inte: - 
communications with his spirit friends which I have had with mine. 

There has been a time when religion rem nee: audit would 

seem that at the present je is i revenge itself by repres 

religious truth, by sanctioning indirectly the alleged manifestations of anti- 
quity, while deriding those of the present time; believing en miracles 
by no one knows who. yet denying the : - of eye-witnesses known 

to be truthful; while straining at spiritual gnats, swallowing scriptural 
camels. With high esteem. i-wisher, 

bert Hare. 



432 APPENDIX. 



I^AILRADAY'S speculation. 

Speculation touching Electric Conduction and the nature of Matter. By 

Farrady. 

Having expressed my objections to Farraday's inferences respecting 
matter, &c, I feel that justice requires that I should submit the article 
which drew forth my strictures. At this time, when electricity and matter 
are scrutinized with a view to understand the analogous, but different, 
entities of the spirit world, the ideas of an experimental investigator so 
eminently successful, must be of interest to readers : 

Light and electricity are two great and searching investigators of the 
molecular structure of bodies, and it was, while considering the probable 
nature of conduction and insulation in bodies not decomposable by the 
electricity to which they were subject, and the relation of electricity to 
space contemplated as void' of that which, by the anatomist, is called 
matter, that considerations, something like those which follow, were pre- 
sented to my mind. 

If the view of the constitution of matter, already referred to, be as- 
sumed to be correct, and I may be allowed to speak of the particles of 
matter and of the space between them (in water, or in the vapour of water, 
for instance) as two different things, then space must be taken as the only 
continuous part, for the particles are considered as separated by space from 
each other. Space will permeate all masses of matter in eyery direction 
like a net, except that, in place of meshes, it will form cells, isolating each 
atom from its neighbours, and itself only being continuous. 

Then take the case of a piece of shellac, a non-conductor, and it would 
appear at once, from such a view of its constitution, that space is an insu- 
lator, for if it were a conductor, the shellac could not insulate, whatever 
might be the relation as to conducting power of its material atoms; the 
space would be like a fine metallic web penetrating it in every direction, just 
as we may imagine of a heap of siliceous sand having all its pores filled 
with water, or as we may consider of a stick of black wax, which, though 
it contains an infinity of particles of conducting charcoal diffused through 
every part of it, cannot conduct, because a non-conducting body (a resin) 
intervenes and separates them one from another like the supposed space in 
the lac. 

Next take the case of a metal, platinum or potassium, constituted, ac- 
cording to the atomic theory, in the same manner. The metal is a con- 
ductor ; but how can this be, except space be a conductor, for it is the only 
continuous part of the metal, and the atoms not only do not touch, (by 
the theory,) but, as we shall see presently, must be assumed to be a con- 
siderable way apart. Space, therefore, must be a conductor, or else the 
metals could not conduct, but would be in the situation of the black seal- 
ing-wax referred to a little while ago. 

JSut if space be a conductor, how then can shellac, sulphur, &c. insulate ? 
for space permeates them in every direction. Or, if space be an insulator, 
how can a metal or other similar body conduct ? 

It would seem, therefore, that in accepting the ordinary atomic theory, 






APPENDIX. 433 

space may be proved to be a non-conductor in non-conducting bodies, and 
a conductor in conducting bodies ; but the reasoning ends in this, a sub- 
version of that theory altogether, for if space be an insulator, it cannot 
exist in conducting bodies, and if it be a conductor, it cannot exist in insu- 
lating bodies. Any ground of reasoning which tends to such conclusions 
must in itself be false. 

In connection with such conclusions, we may consider shortly what are 
the probabilities that present themselves to the mind, if the extension of 
the atomic theory which chemists have imagined be applied in conjunction 
with the conducting powers of metals. If the specific gravity of the 
metals be divided by the atomic numbers, it gives us the number of atoms, 
upon the hypothesis, in equal bulks of the metals. In the following table 
the first column of figures expresses nearly the numbers of atoms in, and 
the second column of figures the conducting power of, equal volumes of 
the metals named : 



Atoms. 

1-00 

1-00 

1-12 , 

1-30 , 


gold 

silver 

lead , 

tin 


Conducting power. 

6-00 

4-66 

0-52 

1-00 


2-20 

2-27 


platinum 


1-04 

1-80 


2-87 




6-33 


2-90 


iron , 


1-00 



So here iron, which contains the greatest number of atoms in a given 
bulk, is the worst conductor excepting one. Gold, which contains the 
fewest, is nearly the best conductor ; not that these conditions are in in- 
verse proportions, for copper, which contains nearly as many atoms as 
iron, conducts better still than gold, and with above six times the power 
of iron. Lead, which contains more atoms than gold, has only about one- 
twelfth of its conducting power ; lead, which is much heavier than tin 
and much lighter than platina, has only half the conducting power of either 
of these metals. And all this happens among substances which we are 
bound to consider at present as elementary or simple. Whichever way we 
consider the particles of matter and the space between them, and examine 
the assumed constitution of matter by this table, the results are full of 
perplexity. 

Now let us take the case of potassium, a compact metallic substance 
with excellent conducting powers — its oxide or hydrate a non-conductor ; it 
will supply us with some facts having very important bearings on the as- 
sumed atomic construction of matter. 

When potassium is oxidized, an atom of it combines with an atom of 
oxygen to form an atom of potassa, and an atom of potassa combines with 
an atom of water, consisting of two atoms of oxygen and hydrogen, to 
form an atom of hydrate of potassa, so that an atom of hydrate of potassa 
contains four elementary atoms. The specific gravity of potassium is 
0-865, and its atomic weight 40-; the specific gravity of cast hydrate of 
potassa, in such a state of purity as I could obtain it, I found to be nearly 
2 ; its atomic weight, 57. From these, which may be taken as facts, the 
following strange conclusions flow : A piece of potassium contains less po- 
tassium than an equal piece of the potash formed by it and oxygen. We 
may cast into potassium oxygen, atom for atom, and then again both 
oxygen and hydrogen in a twofold number of atoms, and with all these 

28 



434 APPENDIX. 

additions the matter shall become less and less, until it is not two-thirds 
of its original volume. If a given bulk of potassium contains 45 atoms, 
the same bulk of hydrate of potassa contains 70 atoms nearly of the metal 
'potassium, and, besides that, 210 atoms more of oxygen and hydrogen. In 
dealing "with assumptions, I must assume a little more for the sake of 
making any kind of statement; let me therefore assume that in the hy- 
drate of potassa the atoms are all of one size and nearly touching each 
other, and that in a cubic inch of that substance there are 2800 elementary 
atoms of potassium, oxygen, and hydrogen ; take 2100 atoms of oxygen 
and hydrogen, and the 700 atoms of potassium remaining will swell into 
more than a cubic inch and a half; and if we diminish the number until 
only those containable in a cubic inch remain, we shall have 430, or there- 
about. So a space which can contain 2800 atoms, and among them 700 
of potassium itself, is found to be entirely filled by 430 atoms of potas- 
sium, as they exist in the ordinary state of that metal. Surely, then, 
under the suppositions of the atomic theory, the atoms of potassium must 
be very far apart in the metal, i. e. there must be much more of space 
than of matter in that body ; yet it is an excellent conductor j and so space 
must be a conductor, but then what becomes of shellac, sulphur, and all 
the insulators ? for space must also, by the theory, exist in them. 

Again, the volume which will contain 430 atoms of potassium, and 
nothing else while in the state of metal, will, when that potassium is con- 
verted into nitre, contain very nearly the same number of atoms of potas- 
sium, i. e. 416, and also then seven times as many, or 2912 atoms, of nitro- 
gen and oxygen beside. In carbonate of potassa, the space which will 
contain only the 430 atoms of potassium as metal, being entirely filled 
by it, will, after the conversion, contain 256 atoms more of potassium, 
making 686 atoms of that metal, and in addition 2744 atoms of oxygen 
and carbon. 

These and similar considerations might be extended through compounds 
of sodium and other bodies, with results equally striking, and indeed more 
so, when the relations of one substance, as oxygen and sulphur, with dif- 
ferent bodies are brought into comparison. 

I am not ignorant that the mind is most powerfully drawn by the phe- 
nomena of crystallization, chemistry, and physics generally to the acknow- 
ledgment of centres of force. I feel myself constrained, for the present, 
hypothetically to admit them, and cannot do without them ; but I feel 
great difficulty in the conception of atoms of matter which in solids, fluids, 
and vapours are supposed to be more or less apart from each other, with 
intervening space not occupied by atoms, and perceive great contradictions 
in the conclusions which flow from such a view. 

If we must assume at all, as indeed in a branch of knowledge like the 
present we can hardly help it, then the safest course appears to be to as- 
sume as little as possible ; and in that respect the atoms of Boscovich ap- 
pear to me to have a great advantage over the more usual notion. His 
atoms, if I understand aright, are mere centres of forces or powers, not 
particles of matter in which the powers themselves reside. If in the 
ordinary view of atoms, we call the particle of matter away from the 
powers a, and the system of powers or forces in and around it m, then in 
Buscovich's theory a disappears, and is a mere mathematical point, while 
in the usual notion it is a little, unchangeable, impenetrable piece of matter, 
and m is an atmosphere of force grouped around it. 






APPENDIX. 435 

•In many of the hypothetical uses made of atoms, as in crystallography, 
chemistry, magnetism, &c, this difference in the assumption makes little 
or no alteration in the results ; but in other cases, as of electric conductors, 
the nature of light, the manner in which bodies combine to produce com- 
pounds, the effect of forces, as heat or electricity, upon matter, the differ- 
ence will be very great. 

Thus, referring back to potassium, in which as a metal the atoms must, 
as we have seen, be, according to the usual view, very far apart from each 
other, how can we for a moment imagine that its conducting property be- 
longs to it any otherwise than as a consequence of the properties of the 
space, or, as I have called it above, the m ? So also its other properties in 
regard to light, or magnetism, or solidity, or hardness, or specific gravity, 
must belong to it, in consequence of the properties or forces of the m, not 
those of the a, which, without the forces, is conceived of as having no 
powers. But then, surely, the m is the matter of the potassium, for where 
is there the least ground (except in a gratuitous assumption) for imagin- 
ing a difference in kind between the nature of that space midway between 
the centres of two contiguous atoms, and any other spot between these 
centres ? A difference in degree or even in the nature of the power consist- 
ent with the laws of continuity I can admit, but the difference between a 
supposed little hard particle and the powers around it, I cannot imagine. 

To my mind, therefore, the a or nucleus vanishes, and the substance con- 
sist of the powers or m; and indeed what notion can we form of the nucleus 
independent of its powers ? All our perception and knowledge of the atom, 
and even our fancy, is limited to ideas of its powers; what thought remains 
on which to hang the imagination of an a independent of the acknowledged 
forces ? Ajs mind just entering on the subject may consider it difficult to 
think of the powers of matter independent of a separate something to be 
called the matter, but it is certainly far more difficult, and indeed impossi- 
ble to think of or imagine that matter independent of the powers. Now, 
the powers we know and recognise in every phenomena of the creation, the 
abstract matter in one ; why, then, assume the existence of that of which 
we are ignorant, which we cannot conceive, and for which there is no phi- 
losophical necessity ? 

Before concluding these speculations, I will refer to a few of the import- 
ant differences between the assumption of atoms consisting merely of 
centres of force like those of Boscovich, and that other assumption of 
molecules of something specially material, having powers attached in and 
around them. 

With the latter atoms a mass of matter consists of atoms and intervening 
space j with the former atoms matter is everywhere present, and there is no 
intervening space unoccupied by it. In gases the atoms touch each other 
just as truly as in solids. In this respect the atoms of water touch each 
other, whether that substance be in the form of ice, water, or steam j no 
mere intervening space is present. Doubtless, the centres of force vary 
in their distance one from another, but that which is truly the matter of 
one atom touches the matter of its neighbours. 

Hence matter will be continuous throughout, and in considering we have 
not to suppose a distinction between its atoms and any intervening space. 
The powers around the centres give these centres the properties of atoms 
of matter; and these powers again, when many centres by their conjoint 
forces are grouped into a mass, give to every part of that mass the proper- 



436 APPENDIX. 

ties of matter. In such a view all the contradiction resulting from the 
consideration of electric insulation and conduction disappears. 

The atoms may be conceived of as highly elastic, instead of being sup- 
posed excessively hard and unalterable in form ; the mere compression of 
a bladder of air between the hands can alter their size a little, and the 
experiments of Cagniard la Tour carry on this change in size until the 
difference in bulk at one time and another may be made several hundred times. 
Such is also the case when a solid or a fluid body is converted into vapour. 

With regard also to the shape of the atoms, and, according to the ordi- 
nary assumption, its definite and unalterable character, another view must 
now be taken of it. An atom by itself might be conceived of as spherical 
or spheroidal, or where many were touching in all directions, the form 
might be thought of as a dodecahedron, for any one would be surrounded 
by and bear against twelve others, on different sides. But if an atom be 
conceived to be a centre of power, that which is ordinarily referred to under 
the term shape, would now be referred to the disposition and relative in- 
tensity of the forces. The power arranged in and around a centre might 
be uniform in arrangement and intensity in every direction outward from 
that centre, and then a section of equal intensity of force through the 
radii would be a sphere ; or the law of decrease of force from the centre 
outward might vary in different directions, and then the section of equal 
intensity might be an oblate or oblong spheroid, or have other forms; 
or the forces might be disposed so as to make the atom polar ; or they 
might circulate around it equatorially or otherwise, after the manner of 
imagined magnetic atoms. In fact, nothing can be supposed of the dis- 
position of forces in or about a solid nucleus of matter, which cannot be 
equally conceived with respect to a centre. 

In the view of matter now sustained as the lesser assumption, matter 
and the atoms of matter would be mutually penetrable. As regards the 
mutual penetrability of matter, one would think that the facts respecting 
potassium and its compounds, already described, would be enough to prove 
that point to a mind which accepts a fact for a fact, and is not obstructed 
in its judgment by preconceived notions. With respect to the mutual 
penetrability of the atoms, it seems to me to present in many points of 
view a more beautiful, yet equally probable and philosophic, idea of the 
constitution of bodies than the other hypotheses, especially in the case of 
chemical combination. If we suppose an atom of oxygen and an atom of 
potassium about to combine and produce potash, the hypothesis of solid, 
unchangeable, impenetrable atoms places these two particles side by side in 
a position easily, because mechanically, imagined, and not unfrequently 
represented; but if these two atoms be centres of power, they will mutu- 
ally penetrate to the very centres, thus forming one atom or molecule, with 
powers either uniformly around it or arranged as the resultant of the 
powers of the two constituent atoms ; and the manner in which two or 
many centres of force may in this way combine, and afterward, under the 
dominion of stronger forces, separate, may in some degree be illustrated by 
the beautiful case of the conjunction of two sea waves of different velocities 
into one, their perfect union for a time, and final separation into the consti- 
tuent waves, considered, I think, at the meeting of the British Association 
at Liverpool. It does not, of course, follow from this view that the centres 
shall always coincide; that will depend upon the relative disposition of the 
powers of each atom. 



APPENDIX. 437 

The view now stated of the constitution of matter would seem to involve 
necessarily the conclusion that matter fills all space, or, at least, all 
space to which gravitation extends, (including the sun and its system,) for 
gravitation is a property of matter dependent on a certain force, and it is 
this force which constitutes the matter. In that view matter is not merely 
mutually penetrable, but each atom extends, so to say, throughout the 
whole of the solar system, yet always retaining its own centre of force. 
This, at first sight, seems to fall in very harmoniously with Massotti's ma- 
thematical investigations and reference of the phenomena of electricity, 
cohesion, gravitation, &c. to one force in matter, and also again with the 
old adage "matter cannot act where it is not." But it is no part of my 
intention to enter into such considerations as these, or what the bearings 
of this hypothesis would be on the theory of light and the supposed ether. 
My desire has been rather to bring certain facts from electrical conduction 
and chemical combination to bear strongly upon our views regarding the 
nature of atoms and matter, and so to assist in distinguishing in natural 
philosophy our real knowledge — i. e. the knowledge of facts and laws — from 
that, which, though it has the form of knowledge, may, from its including 
so much that is mere assumption, be the very reverse. 

It is to be regretted that the memoir of the Rev. Mr. Whewell could 
not be quoted, being long and obscure. His opinions, it is conceived, have 
been stated fairly, (1796.) 

Motives for republishing my Memoirs on Electrical Theory. 

The principal motive, without which the other motives would not have 
prevailed, is, that having had an interview with the spirit of Franklin ex- 
pressly to have his advice, it was given decidedly in favour of publication. 

There is no door in the temple of science which is so easy of access as 
that which leads to the department of electricity. The illustrations usually 
given at a popular lecture may, at the same time, amuse an infant, instruct 
a student, and yet perplex a profound philosopher. As associated with 
the phenomena of thunder and lightning, at one time attributed to the 
bolt of omnipotent Jove, no consequences of scientific research are so 
awful and sublime : coupled with the magnetic electric telegraph, no other 
result so miraculous. While vis inertiee would keep all nature in statu 
quo, whether at rest, or like our planet in motion with a velocity fifty 
times as great as that of a cannon ball : while gravitation tends like the 
clock weight to produce a definite action and, per se, never to act again : 
electricity, with a protean diversity of power, appears to be the great in- 
strument of all those changes by which the quiescent influence of the 
properties above mentioned, is modified in the mundane sphere of chemistry 
and of life. 

Every tyro is aware of the wonderful property imparted to electrics by 
friction — to the tourmaline by heat ; and that the same process, on a large 
scale, will produce sparks, ignition, combustion, deflagration, and destroy 
animal life by an instantaneous shock. It is notorious that these won- 



438 APPENDIX. 

derful powers may all be imparted to a naked pane of glass, while the 
charge thus imparted is really only two opposite and equal affections, ca- 
pable of neutralizing each other by due communication. Known also is 
it, that properties, to a certain extent similar, may be found in a pile of 
pairs of heterogeneous metals, with the additional power of electrolysis, 
or, in other words, of resolving chemical compounds into their ingredients, 
(1376.) It is well known that, by these means, water, long and almost 
religiously considered as one of the four elements of the universe, can be 
decomposed into two kinds of air ; that the earths and alkalies have been 
resolved into metals and oxygen ; and that there is scarcely any chemical 
compound consisting of two elements, which may not, when in aqueous 
solution or in fusion by heat, be directly or indirectly decomposed by elec- 
trolysis, as explained in the note to page 384. 

These multifarious feats of electricity have caused it to be contemplated 
as the source of every thing mysterious in nature. It is not surprising, 
therefore, that those who, through the accessibility of electricity, had be- 
come partially acquainted with electrical phenomena, should view it as the 
source of spiritual manifestations; while those who have a more exten- 
sive knowledge of the nature and extent of electrical jurisdiction should 
perceive at once that the phenomena in question do not fall within its 
sphere. 

After the discovery, by Oersted, of the previously unsuspected reac- 
tion between galvanized wire and a magnetic needle, those who had 
resorted to either one or two fluids to explain electrical phenomena, found 
themselves completely at fault. Yet the language originated by Franklin 
has been still employed conventionally. This, though not misleading 
adepts, introduces confusion in the minds of those, who have merely 
reached the ante-chamber of the electrical department. 

Under these circumstances, I deem it expedient to republish the exposi- 
tion of electrical theory which I first laid before the scientific world 
in 1848. 

I hope that those who endeavour to refer spiritual manifestations or 
animal magnetism to electricity, in any of its modifications, will study this 
exposition of my views. 

Though, as already stated, there appears to be, for the spirit world, ap- 
propriate elements, distinct from those of this mundane world, there is, 
nevertheless, a correspondence. We mortals can best prepare ourselves to 
understand the elements of that world by understanding our own. From 
an idea of our light and our vital air, we may by analogy conceive of 
theirs as a preliminary to any further knowledge. 

The following theory Iks been submitted to the spirit of Franklin, who 
fully approved of it, and fully admitted the validity of the reasons assigned 
by me for substituting this new exposition of electricity for that which 
goes under his celebrated name. 



APPENDIX. 439 



Objections to the Theories, severally of Franldin, Dufay, and Ampere, 
with an effort to explain Electrical Phenomena, by Statical or TJndu- 
latory Polarization* By Robert Hare, 31. D., Emeritus Professor of 
Chemistry in the University of Pennsylvania. 

1. It appears, from the experiments of Wheatstone, that the discharge 
of a Leyden jar, by means of a copper wire, takes place within a time so 
small, that were the transfer of a fluid from the positive to the negative 
surface requisite for its accomplishment, a current having a velocity ex- 
ceeding two hundred thousand miles in a second would he necessary. 

2. The only causes for the velocity of an electric current, according to 
Franklin, are the repulsion between the particles of the electric fluid of 
which it has been assumed to consist, and the attraction between those par- 
ticles and other matter. These forces are alleged to concur in distributing 
the supposed fluid throughout space, whether otherwise void, or partially 
occupied by conducting solids or fluids. Hence, when between two or 
more spaces, surfaces, or conducting masses, there is an unequal distribu- 
tion of the electric fluid, the equilibrium is restored whenever a communi- 
cation is opened by means of a sufficiently conducting medium. Agreeably 
to this view of the subject, there seems to be a resemblance between the 
supposed effort of the electrical fluid to attain a state of equable diffusion, 
and that which would exist in the case of a gas confined in adjoining re- 
ceivers, so as to be more dense within one than within the other; for, 
however the subtilty of the supposed electric fluid may exceed that of any 
gas, there seems to be an analogy as respects the processes of diffusion 
which must prevail. But on opening a communication between cavities 
in which any aeriform fluid exists, in different degrees of condensation, 
the density must lessen in one cavity and augment in the other, with a 
rapidity which must diminish gradually, and become evanescent with the 
difference of pressure by which it is induced. Ear from taking place in 
an analogous manner, electrical discharges are effected with an extreme 
suddenness, the whole of the redundancy being discharged at once, in 
a mode more like the flight of a bullet, projected with infinite velocity, 
than that of a jet gradually varying in celerity from a maximum to a 
minimum. 

3. So far, in fact, is an electrical discharge from displaying the features 
which belong to the reaction of a condensed elastic fluid, that agreeably to 
the observations of our distinguished countryman Henry, the result is more 
like the vibrations of a spring, which, in striving to regain its normal po- 
sition, goes beyond it. The first discharge between the surfaces of a 
Leyden jar is not productive of a perfect equilibrium. The transfer of 

* According to Farraclay's researches and general experience, we have reason to believe 
that all particles of matter are endowed with one or the other of two species of polarity. 
This word polarity conveys the idea that two terminations in each particle are respectively 
endowed with forces which are analogous, hut contrary in their nature; so that of any two 
homogeneous particles, the similar poles repel each other, while the dissimilar attract; 
likewise, when freely suspended, they take a certain position relatively to each other, and 
on due proximity, the opposite polar forces, counteracting each other, appear to be extinct. 
"When deranged from this natural state of reciprocal neutralization, their liberated poles 
react with the particles of adjacent bodies, or those in the surrounding medium. Under 
these circumstances, any body which may be constituted of the particles thus reacting is 
said to be polarized, or in a state of polarization. 

Statical implies stationary; undulatory, wave-like. 



440 APPENDIX. 

different polarities goes beyond the point of reciprocal neutralization, pro- 
ducing a state, to a small extent, the opposite of that at first existing; and 
hence a refluent discharge ensues, opposite in direction to the primary one. 
But even this does not produce an equilibrium, so that a third effort is 
made. These alternate discharges were detected by means of the mag- 
netism imparted to needles exposed in coils of copper wire.* 

4. Supposing one or more rows of electrical particles, forming such a 
filament of electricity as must occupy the space within a wire of great 
length, to be made the medium of discharge to a Leyden jar; agreeably 
to the hypothesis of one fluid, the electrical filament must be attracted at 
one end of the wire and repelled at the other, as soon as its terminations 
are brought into due communication with the coatings of the jar. Yet 
the influence of the oppositely-charged surfaces of the jar cannot be con- 
ceived to extend to those portions of the electricity which are remote from 
the points of contact, until they be reached by a succession of vibrations. 
Hence, it is inconceivable that every particle in the filament of electric 
matter can be made at the same time to move, so as to constitute a current 
having the necessary velocity and volume to transfer, instantaneously, the 
electricity requisite to constitute a charge. Even the transmission of the 
impulses, in such an infinitesimal of time, seems to be inconceivable. 

5. In reply to these objections, it has been urged by the Franklinians 
that a conductor being replete with electricity, as soon as this fluid should 
be removed at one end, it ought to move at the other. This might be true 
of a fluid if incompressible, but could not hold good were it elastic. A 
bell wire moves at both ends when pulled only at one ; but this would not 
ensue were a cord of gum-elastic substituted for the wire. 

6. But if the flow of one fluid, with the enormous velocity inferred, be 
difficult to conceive, still more must it be incomprehensible that two fluids 
can rush with similar celerity, from each surface of the jar, in opposite 
directions, through the narrow channel afforded by a wire ; especially as 
they are alleged to exercise an intense affinity; so that it is only by a 
series of decompositions and recompositions that they can pass each other. 

7. That agreeably to the theory of Dufay, equivalent portions of the 
resinous and vitreous fluids must exchange places during an electrical dis- 
charge, will appear evident from the following considerations : One surface 
being redundant with vitreous and deficient commensurately of resinous 
electricity, and the other redundant with the resinous and deficient of the 
vitreous fluid, it is inevitable that, to restore the equilibrium, there must 
be a simultaneous transfer of each redundancy to the surfaces wherein there 
is a deficiency of it to be supplied. If, after decomposing a large portion 
of the neutral compound previously existing on the surface of the jar, and 
transferring the ingredients severally in opposite directions, so as to cause 
each to exist in excess upon the surface assigned to it, should the redun- 
dancies, thus originated, be neutralized by meeting in the discharging rod, 
neither surface could recover its quota of the electrical ingredient of which 
it must have been deprived agreeably to the premises. 

8. This calls to mind the fact that no evidence has been adduced of the 
existence of any tertium quid, arising from the union of the supposed 
electricities, founded on any property displayed by their resulting combina- 
tion in the neutral state. It must, if it exist, constitute an anomalous 

* Communicated to tbo American Philosophical Socioty. 



APPENDIX. 441 

matter, destitute of all properties, and of the existence of which we have 
no evidence, besides that founded on the appearance and disappearance 
of its alleged ingredients. 

9. But however plausibly the discharges consequent to making a con- 
ducting communication from one electrified mass or surface to another 
mass or surface in an opposite state, may be ascribed to accumulations 
either of one or of two fluids, neither, according to one theory nor the 
other, is it possible to account satisfactorily for the stationary magnetism 
with which steel may be endowed, nor the transitory magnetism, or power 
of dynamic induction, acquired by wires transmitting galvanic discharges. 

10. For the most plausible effort which has been made for the purpose 
of reconciling the phenomena of electro-magnetism with the theory of 
two fluids, or with that of one fluid so far as these theories are convertible, 
we are indebted to Ampere. 

11. According to the hypothesis advanced by this eminent philosopher, 
the difference between a magnetized and an electrified body is not attri- 
butable to any diversity in the imponderable matter to which their pro- 
perties are respectively due, but to a difference in the actual state or dis- 
tribution of that matter. Statical polarity is the consequence of the unequal 
distribution of the two electric fluids whose existence he assumes ; while 
magnetical polarity is the consequence merely of the motion of those fluids, 
which, in magnets, are supposed to gyrate in opposite directions about each 
particle of the mass. These gyrations are conceived to take place only in 
planes at right angles to the axis of the magnet ; so that, in a straight 
magnet, the planes of the orbits must be parallel to each other.* 

12. The aggregate effect of all the minute vortices of the electrical 
fluids, in any one plane, bounded by the lateral surfaces of the magnet, is 
equivalent externally to one vortex, since, in either case, every electric 
particle on that surface will so move as to describe tangents to a circle 
drawn about the axis of the magnet. When the electrical vortices of the 
pole of one magnet conflict in their direction with those of another, as 
when similar magnetic poles are approximated, repulsion ensues ; but if 
the vortices are coincident in direction, as when dissimilar poles are near, 
attraction takes place. When a current through a galvanized wire"j~ con- 
curs in direction with the magnetic vortices, as above described, attraction 
ensues; repulsion resulting when it does not so concur. Hence, the 
magnet, if movable, will strive to assume a position in which its electrical 
currents will not conflict with those of the wire on one side more than on 
the other ; also the wire, if movable, will strive so to arrange itself so as 
to produce the same result, which can arrive only when the needle is at 
right angles to the wire, and its sides consequently equidistant therefrom. 

13. Electric currents will produce magnetic vortices, and, reciprocally, 
magnetic vortices will produce electric currents. Hence the magnetism 
imparted to iron by galvanic spirals, and the Farradian currents produced 
by magnetized iron within spirals not galvanized. 

14. Ampere's theory has, in a high degree, the usual fault of substitut- 
ing one mystery for another j but, on the other hand, it has, in an equally 



* The words gyration, vortex, and whirl are considered as synonymous, and used in- 
differently to avoid monotony. 

■j- I consider a wire as galvanized, when it is made the medium of the discharge from 

a galvanic battery. 



442 APPENDIX. 

high extent, the only merit to which any theory can make an indisputable 
claim : I mean that of associating facts so as to make them more easy to 
comprehend and to remember, enabling us, by analogy, to foresee results, 
and thus affording a clue in our investigations. Evidently, the author of 
this theory was guided by it in his highly interesting and instructive con- 
trivances ; and Professor Henry ascribes his success in improving the 
electro-magnet to the theoretic clue which he had received from Ampere. 

15. Nevertheless, the postulates on which this Amperean hypothesis is 
founded appear to me unreasonable. They require us to concede that 
about every atom of a permanent magnet a process is going on analogous 
to that generally admitted to exist in a galvanic circuit, where two fluids 
pass each other in a common channel by a series of decompositions and 
recompositions, (7.) In the galvanic circuit this process is sustained by 
chemical reaction j but without any coenduring cause, how is it to be sus- 
tained permanently in a magnet? Is it reasonable to assume that the 
heterogeneous constituents of an imaginary tertium quid are perpetually 
separating only to reunite ? (8.)* 

16. In cases of complex affinity, where four particles, AB C D are united 
into two compounds A B, C D, it is easy to conceive that, in obedience 
to a stronger affinity, A shall combine with C, and B with D : but, with- 
out any extraneous agency, wherefore, in any one compound, should a par- 
ticle A quit a particle B, in order to unite with another particle of the 
same kind j or wherefore should any one B quit one A, in order to combine 
with another A ? 

17. That such a process should take place in consequence of the induc- 
tive agency of a similar process already established in a magnet or gal- 
vanized wire were difficult to believe ; but it would seem utterly incredible 
that the most transient influence of such induction should be productive 
of such permanent electrolytic gyration as has been above specified. More- 
over, it is inconceivable that the particles of any matter should, as required 
by this hypothesis, merely by being put into motion, acquire a power of 
reciprocal repulsion or attraction of which it were otherwise destitute. 

18. The vortices being assumed to take place about each atom, cannot 
severally occupy an area of greater diameter than can exist between the 
centres of any two atoms. Of course, the gyratory force exercised about 
the surface of a magnet by the aggregate movements of the vortices can- 
not extend beyond the surface more than half the diameter of one of the 
minute areas of gyration alluded to. Wherefore, then, do these gyrations, 
when similar in direction, from their concurrence approach each other; 
when dissimilar in direction, from contrariety move away, even when 
situated comparatively at a great distance ? 

19. I should consider Ampere's theory as more reasonable were it 
founded upon the existence of one fluid; since, in that case, vortices 
might be imagined without the necessity of supposing an endless and un- 
accountable separation and reunion of two sets of particles; not only 
devoid of any property capable of sustaining their alleged opposite gyra- 
tions, but actually endowed with an intense reciprocal attraction which 
must render such gyrations impossible. But even if grounded on the idea 
of one fluid, this celebrated hypothesis does not seem to me to account for 

J i! , ome electro-magnetic apparatus, the polarity of an clectro-rnagnot is reversed more 
than 100 times in a second. 



APPENDIX. 443 

the phenomena which it was intended to explain. If distinct portions of 
any fluid do not attract or repel each other when at rest ; wherefore 
should they either attract or repel each other when in motion? Evidently 
mere motion can generate neither attraction nor repulsion. Bodies pro- 
jected horizontally gravitate with the same intensity, and consequently, 
in any given time, fall to the earth through the same perpendicular dis- 
tance, whether moving with the celerity of a cannon ball, or undergoing 
no impulse excepting those arising from their own unresisted weights. 

20. The objections which are thus shown to be applicable in the case of 
liquids, of which the neighbouring particles are destitute of the reaction 
requisite to produce the phenomena requiring explanation, must operate 
with still greater force where ethereal fluids are in question, of which the 
properties are positively irreconcilable with the phenomena. According 
both to Franklin and Dufay, bodies, when similarly electrified, should repel 
each other; yet in point of fact, collateral wires, when subjected to similar 
voltaic discharges, and of course similarly electrified, become reciprocally 
attractive, while such wires, when dissimilarly electrified by currents which 
are not analogous, become reciprocally repulsive. 

21. Agreeably to Ampere, an iron bar, situated within a coil of wire 
subjected to a galvanic current, is magnetized, because the current in the 
wire is productive of an electrical whirlpool ab.out every particle of the 
metal. When the iron is soft, the magnetism, and of course the gyrations 
of which its magnetism consists by the premises, cease for the most part 
as soon as the circuit through the coil is broken ; but when the iron is in 
the more rigid state of hardened steel, the gyrations continue for any 
length of time after the exciting cause has ceased. 

22. This theory does not explain wherefore the hardening of the steel 
should cause the gyration to be more difficult to induce, yet more lasting 
when its induction is effected. Evidently the metallic particles must take 
some part in the process ; since it is dependent for its existence and en- 
durance upon their nature and their state. Yet no function is assigned to 
these particles. In fact, it is inconceivable either that they can participate 
in, or contribute to, the supposed gyration. 

23. The electrical fluid in an iron bar cannot form a vortex about each 
particle, all the vortices turning in one direction, without a conflict between 
those which are contiguous. In order not to conflict with each other, the 
alternate vortices would have to turn in different directions, like interlock- 
ing cog-wheels in machinery. But in that case, if magnetism be due to 
currents, the magneto-inductive influence of one set would neutralize that 
of the other. Again, how can a current, excited by a battery in one cir- 
cuitous conductor, cause, by dynamic induction, a current in the opposite 
direction, through another conductor parallel to the first, but insulated 
therefrom ? How can a current of quantity in a ribbon coil* give rise to 
one of intensity in a coil of fine wire, rushing of course with a velocity 
commensurate with the intensity thus imparted ? 

24. From the preceding considerations, and others which will be stated, 
it follows that it has been erroneously inferred that the only difference 
between galvanic and frictional electricity is dependent on quantity and in- 
tensity. It must be evident that there is a diversity in the nature of these 
affections of matter, sufficient to create a line of demarcation between them. 

* See Silliinan's Journal, vol. xxxviii. p. 215, 1S10. 



444 APPENDIX. 

25. Having stated my objections to the electrical theories heretofore 
advanced, it may be proper that I should suggest any hypothetical views 
which may appear to me of a character to amend or to supersede those to 
which I have objected. But however I may have been emboldened to 
point out defects which have appeared to me to be inherent in the theories 
heretofore accredited, I am far from presuming to devise any substitute 
which will be unobjectionable. I am fully aware that there is an obscurity 
as respects the nature and mutual influence of chemical affinity, heat, light, 
electricity, magnetism, and vitality, which science can only to a minute 
extent dispel. 

26. The hypothesis which I now deem preferable is so much indebted 
to the researches and suggestions of Farraday and others, that, were it 
true, I could claim for myself but a small share of the merit of its origina- 
tion. That sagacious electrician employs the following language : "In 
the long-continued course of experimented inquiry, in ichich I have been 
engaged, this general result has pressed upon me constantly — namely, the 
necessity of admitting two forces or directions of force, combined with 
the impossibility of separating these tico forces or electricities from each 
other." {Experimental Researches, 1163.)* 

27. Subsequently, (1244,) after citing another proof of the insepara- 
bility of the two electric forces, he alleges it to be " another argument in 
favour of the view that induction and its concomitant phenomena depend 
upon a polarity of the particles of matter I" 

Supposed grounds for a TJieory. 

28. The grounds upon which I venture to advance a theory are as 
follows : 

The existence of two heterogeneous polar forces acting in opposite direc- 
tions, and necessarily connate and coexistent; yet capable of reciprocal 
neutralization, agreeably to the authority of Farraday and others : the 
polarity of matter in general, as displayed during the crystallization and 
vegetation of salts : also as made evident by Farraday' s late researches, 
and the experiments and observations of Hunt : the very small proportion 
of the space in solids, as in the instance of potassium and other metals, 
which are apparently occupied by the ponderable atoms ; while, agreeably 
to the researches and speculations of Farraday, (rightly interpreted,) the 
residual space must be replete with imponderable matter : the experiments 
and inferences of Davy and others, tending to sanction the idea that an 
imponderable ethereal fluid must pervade the creation : the perfect identity 
of the polarizing effects, transiently created in a wire by subjection to a 
galvanic discharge, with those produced by the permanent polarizing power 
of a steel magnet : the utter heterogeneousness of the powers of galvanic 
and frictional electricity, as respects ability to produce sparks before con- 
tact, and likewise of the polarities which they respectively produce : and 
superficiality of electricity proper during discharge as well as when existing 
upon insulated surfaces, as demonstrated by atmospheric electricity when 
conveyed by telegraphic wires, agreeably to Henry ; the sounds observed 

is seems to have been entirely overlooked in his suggestions respecting the nature 
of material atoms. It appears to me that the characteristics thus insisted upon are incom- 
patible with the idea that each property is of itself a diffusible matter, and that in such 
atoms two polarities can exist inseparable from each other. 



APPENDIX. 445 

severally by Page, Henry, and Mairran, as being consequent to making 
and breaking a galvanic circuit through a conductor, or magnetizing or 
demagnetizing by means of surrounding galvanized coib. 

Proofs, of tlie existence of an enormous quantity of Imponderable Matter 

in Metals. 

29. It has been most sagaciously pointed out by Farraday that four 
hundred and thirty atoms, "which form a cube of potassium in the metallic 
state, must occupy nearly six times as much space as the same number of 
similar atoms fill, when existing in a cube of hydrated oxide of potassium 
of the same size; which, beside seven hundred metallic atoms, must hold 
seven hundred atoms of hydrogen and fourteen hundred of oxygen — in 
all two thousand eight hundred atoms; whence it follows that, in the 
metallic cube, there must be room for six times as many atoms as it ac- 
tually holds. 

30. With all due deference, I am of opinion that this distinguished 
philosopher has not been consistent in assuming that, agreeably to the 
Newtonian idea of ponderable atoms, the space in potassium not replete 
with metal must be vacant ; since, according to facts established by his re- 
searches, or resulting therefrom, an enormous quantity both of the causes 
of heat and of electricity exists in metals. Moreover, agreeably to his 
recent speculations, those causes must consist of material, independent, 
imponderable matter, occupying the whole of the space in which their effi- 
cacy is perceptible. To the evolution of the imponderable matter thus 
associated, the incandescence of a globule of potassium on contact with 
water, may be ascribed, since it is the consequence of the displacement of 
such matter by the elements of water, which, in replacing it, converts the 
metal into the hydrated oxide called caustic potash. 

31. The existence both of the causes of electricity and heat in metals 
is likewise confirmed by the fact that the inductive influence of a magnet 
is sufficient to cause all the phenomena of heat, electrolysis, and magnet- 
ism, as exemplified by the magneto-electric machine. The existence of 
the cause of heat in metals is also evident from the ignition of an iron rod 
when hammered, or the deflagration of wire by the discharge of a Leyden 
battery. 

32. The superiority of metals as electrical conductors may be the con- 
sequence of the pre-eminent abundance of imponderable matter entering 
into their composition, as above alluded to in the case of potassium. 

33. Graham, in his Elements, treating of electricity, alleges that the 
" great discoveries of Farraday have completely altered the aspect of this 
department of science, and suggests that all electrical phenomena what- 
ever involve the presence of matter." Unless the distinguished author 
from whom this quotation is made intended to restrict the meaning of the 
word matter to ponderable matter, there was no novelty in the idea that 
electrical phenomena involve the presence of matter, since the hypotheses 
of Franklin and Dufay assume the existence of one or more imponderable 
material fluids. But, on the other hand, if the meaning of the word 
matter is only to comprise that which is ponderable, the allegation is in- 
consistent with the authority cited. According to the researches of Farra- 
day, there is an enormous electrical power in metals, and, according to his 
speculations, such powers must be considered as imponderable material 



446 APPENDIX. 

principles, pervading the space within which they prevail, independently 
of any ponderable atom acting as a basis for material properties ; the ex- 
istence of such atoms being represented as questionable. 

Electrical Phenomena attributed to Stationary, or Undulatory, 
Polarization. 

34. It having been shown that in electrical discharges there cannot 
reasonably be any transfer of matter, so as to justify the idea of their be- 
ing effected either by one current or by two currents, the only alternative 
seems to be that the phenomena are due to a progressive affection of the 
conducting medium, analogous in its mode of propagation to waves, as in 
the case of liquids, or the aerial or ethereal undulations to which sound 
and light are ascribed. (1, 2, 3, &c.) 

35. The idea intended to be conveyed by the word wave, as applied in 
common to the undulatory affections above mentioned, and that which is 
conceived to be the cause of the phenomena usually ascribed to one or 
more electrical currents, requires only that there should be a state of mat- 
ter, which, while it may be utterly different from either of those which 
constitute the waves of water, light, or sound, may, nevertheless, like 
either, pass successively from one portion of a mass to another. 

36. The affection thus designated may be reasonably distinguished from 
other waves, as a wave of polarization, since the wire acts, so long as sub- 
jected to the reiterated discharges of a voltaic series, as if it were converted 
into innumerable small magnets, situated like tangents to radii proceeding 
from its axis. 

37. But if a polarizable medium be requisite to electrical discharges, 
since they pass through a space when devoid of ponderable matter, there 
must be some imponderable medium through which they can be effected. 
Hence we have reason to infer that there is an imponderable existing 
throughout all space, as well as within conductors, which is more or less 
the medium of the opposite waves essential to electric discharges. Quot- 
ing his own language, Davy's experiments led him to consider "that space, 
(meaning void space,) where there is not an appreciable quantity of this 
matter, (meaning ponderable matter,) is capable of exhibiting electrical 
phenomena :" also that such phenomena " are produced by a highly sub- 
tile fluid or fluids. " Moreover, that " it may be assumed, as in the hypo- 
thesis of Hooke, Euler, and Huyghens, that an ethereal matter susceptible 
of electrical affections fills all space." 

38. Agreeably to the suggestions above made, all ponderable matter 
which is liable to be electrified internally by electrical discharges, may be 
considered as consisting of atoms composed of imponderable ethereo-elec- 
tric particles in a state of combination with ponderable particles, analogous 
to that which has been supposed to exist between such particles and caloric 
when causing expansion, liquidity, or the aeriform state. Atoms, so con- 
stituted of ethereal and ponderable particles, may be designated as ethereo- 
ponderable atoms.* 



* Pouillct suggests that when the passage of a ray of light through glass, is influenced 
by a powerful magnet, agreeably to the experiments of Farrady, " consistently with the 
undulatory theory of light, it is the ether of tho body submitted to the experiment, which 
would be modified by tho magnetism, and that it would be very difficult to recognise 
whether it is modified without any participation of the ponderable matter with which it 






APPENDIX. -447 

A juieseent charge of frietional electricity, only affecting the 
super-;' - : any ponderable mass with which it may be associated, and 
having no influence upon the component ethereo-ponderable atoms seve- 
rally. : :ribed to redundancies or deficiencies of the ethereal 
. r, but to different states of polarization produced in different sets of 
the particles of such matter existing about the electrifiable bodies.* During 
the action of an electrical machine, these particles are polarized by the 
'arities transiently induced in the surfaces subjected to friction; 
: : parti leg gc ing with the electric, the other remaining with the 
rubber 

40. 7_ i particles thus oppositely polarized, severally divide their appro- 
priate polarities with other ethereal matter surrounding the conductors, and 
this, when insulated, U retained until a further polarization results from 
the same process. Thus are the ethereo-electric atmospheres respectively 
surrounding the positive and negative conductors oppositely polarized, and 

n mtly :'_: :_ id to the degree which the machine is competent to in- 

Under these arcumstances, if a conducting rod be made to form 

between them a communication, by touching each conductor with one of its 

Parities :f the ethereo-electric atmospheres by which they are 

severally surrounded propagate themselves, by a wave-like process, over 

and more or less through the rod, according to its nature and dimensions, 

: : meet intermediately, and thus produce reciprocal neutralization. 

41. When the oppositely polarizing waves, generated by friction, as 

i ibed, are by means of a conducting communication transmitted 
to the surface of a coated pane, the two different portions of the electro- 
ether ther; Bxisting are severally polarized in opposite ways, one being 
endowed with :'_. L proj srties usually called vitreous, or positive, the other 
with those i . .lied resinous, or negative. In fact, the two polarized 

atmospheres thus created, may be conveniently designated as the " two 
dect es" and alluded to in the language heretofore employed in treat- 
ing of phenomena, agreeably to the hypothesis which assumes the exist- 
ence of heterogeneous fluids instead of heterogeneous polai. 

42. Of sonrse it will follow, that the oppositely polarized ethereal at- 
mospheres thus produced, one on each surface of the electric which keeps 
them apart, must exercise toward each other an attraction perfectly analo- 
gous :: thai which has been supposed to be exercised by the imaginary 

geneous electric fluids of Dufay. The electro-etherj" being elastic, 

Urns the existence of matter, composed of ethereal as well 
tamed by all the evidence -which has been brought to uphold 
'.ilatory theory of light. — L. & E. Phil. Mag. «£e, for 1S46. vol. xxviii.. page 335. 

:al has been us; *nate phenomena which are the effects of 

\ry when at rest, as when accumulated upon conductors or the surfaces of panes or 

.rise from electricity in motion (forming a cur- 
rbnSj when charging one side of a pane prod/. 
opposi: : _e other, the effect upon the latter is ascribed to statical induction; but 

when a igh one wire, causes a current in another, for. 

adjacoj. inamic induction. This method of designation 

is employed whether the alleg: ing to electricity generated by frk- 

in the case of a machine, or generated by chemical reaction, as in the case of a g 
battery. A good word is war: » - iaguish electricity, when 'produced by friction, 

from elf I by galvano-chemieal r ' etter, I will resort 

to that em] I which has the advantage of being self-expla- 

. I aer is used in various senses, the syllables " electro" being prefixed, 
-iat which is intended. 



448 APPENDIX. 

a condensation over each of the charged surfaces, proportionable to the 
attractive force must ensue ; while over the surface of an electrified con- 
ductor, the similarly polarized atoms, not being attracted by those in an 
oppositely polarized atmosphere beneath the surface, tend, by their recipro- 
cally repulsive reagency, to exist further apart than in a neutral state. 
Hence, the electro-ether, as it exists over the surface of an insulated con- 
ductor, is rendered rarer, while, as existing over the surfaces of charged 
panes or Leyden jars, it must be in a state of condensation.* And, con- 
sequently, while the space perceptibly electrified by the charge of a con- 
ductor, for equal areas and charging power, is much more extensive than 
the space in which the charge of a coated pane is perceptible, the striking 
distance being likewise much greater; yet upon any body, successively 
subjected to a discharge from each, the effect will be more potent when 
produced by means of the pane. 

Ignition, Electrolysis, and Magnetism, Secondary Effects of Frictional 
Discharges; or, in other ivords, of Polarizing Electro-ethereal Waves. 

43. In proportion as a wire is small in comparison with the charge which 
it may be made the means of neutralizing, the conducting power seems to 
be more dependent on the sectional area,"j" and less upon the extent of 
surface. The reciprocal repulsion of the similarly polarized ethereal 
particles must tend always to make them seek the surface, but at the same 
time their attraction for the ethereo-ponderable particles composing the 
wire has the opposite effect, and tends to derange these from their nor- 
mal polar state of quiescence. Commensurate with the extent in which 
this state is subverted, is the resulting heat, electrolytic power, and electro- 
magnetic influence. The phenomena last mentioned are, however, se- 
condary effects consequent to the participation of the ethereo-ponderable 
matter in the undulations resulting from the statical discharge. 

44. Such effects, making allowance for the extreme minuteness of the 
time occupied by the process, are probably, in all cases, proportional to the 
degree in which the ponderable matter is effected, up to the point at which 
it is dissipated by deflagration j but the duration of a statical discharge 
being almost infinitely minute for any length of coil which can conve- 
niently be subjected thereto, the electro-magnetic and other effects of a 
statical discharge are not commensurate with the intensity of the affection 
of the wire. 

45. There is, in fact, this additional reason for the diversity between the 
electro-magnetic power of a statical discharge, as compared with that of 
the voltaic series : any wire which is of sufficient length and tenuity to 
display the maximum power of deflagration by the former, cannot serve 
for the same purpose in the case of the latter. Moreover, the form of a 
helix closely wound, so that the coatings may touch, which is that most 
favourable for the reiteration of the magnetic influence of the circuit upon 
an iron rod, cannot be adopted in the case of statical discharges of high 
intensity, since the proximity of the circumvolutions would enable the 
ethereal waves, notwithstanding the interposition of cotton or silk, to cross 

* Hco ray communication on "Free Electricity," in Silliman's American Journal of 
Science, vol. iii., New Series, number for May, LS 17. 

f The sectional area of a conductor is the area of the suporficies which would, be exposed 
by cutting it through at right angles to its axis. 



APPENDIX. 449 

superficially from one to the other, parallel to the axis of the included 
iron, instead of pursuing the circuitous channel afforded by the helix with 
the intensity requisite to the polarization of the ponderable atoms. 

TJie extreme Diversity, as respects striking Distance, hetween the direct 
Effects of Frictional Electricity and those directly arising from Gal- 
vanic Reaction. 

46. The intensity of the excitement produced by different electrical 
machines is estimated to be as the relative lengths of the sparks which 
proceed from their prime conductors respectively. Admitting that the 
relative intensity were merely as the length of the spark, not as the square 
of that length, still there would be an infinite difference between the in- 
tensity of a voltaic series and that of electrical machines, if measured by 
this test. Large electrical machines, like that at the Polytechnic Institu- 
tion, London, give sparks at twenty inches and more ; while, agreeably to 
Gassiott's experiments, a Groves's battery of 320 pairs, in full power, would 
not, before contact, give a spark at any distance, however minute. It 
follows, that, as respects the species of intensity which is indicated by 
length of sparks, or striking distance, the difference between the electricity 
of the most powerful voltaic series and electrical machines is not to be 
represented by any degree of disparity; it proves that galvanism proper 
and electricity proper are heterogeneous. 

47. It should be recollected that the intensity of galvanic action in a 
series of 320 pairs, excepting the loss from conduction, would be to that 
of one pair as 320 to 1.* Of course, the striking distance of a battery 
of one pair would be 320 times less than nothing : 320 below zero. 

48. We may infer that the undulatory polarization of ethereo-ponder- 
able matter is the primary, direct, and characteristic effect of galvanic ex- 
citement, in its more energetic modifications. Yet, that by peculiar care 
in securing insulation, as in the water batteries of Cross and Gassiott, 
ethereal undulations may be produced, with the consequent accumulation 
of ethereal polarity requisite to give sparks before contact, agreeably to the 
experiments of those ingenious philosophers. 

49. Hence it may be presumed that, during intense ethereo-ponderable 
polarization, superficial ethereal waves may always be a secondary effect, 
although the conducting power of the reagents, requisite to the constitu- 
tion of powerful galvanic batteries, is inconsistent with that accumulation 
of ethereal polarity which constitutes a statical spark-giving charge. 

50. As all the members forming a voltaic series have to be discharged 

* According to Colomb's experiments, electrical attraction and repulsion are inversely 
as the squares of the distances : ought not the inductive power of statical charges which 
is produced by those forces, and which precedes and determines the length of the resulting 
spark, to obey the same law ? 

If this calculation be correct, the intensity must be as the squares of the striking dis- 
tances, as indicated by sparks. 

It may be urged that the striking distances, as measured by the length of the sparks, 
is in the compound ratio of the quantity and intensity. As to the quantity, however, 
galvanic sources have always been treated as pre-eminent in efficacy, so that on that side 
there could be no disparity. Moreover, I have found, that in galvanic apparatus of only 
one, or even of two pairs, as in the calorimotors, the intensity lessened as the surfaces 
were enlarged. By a pair of fifty square feet of zinc surface, a white heat could not be 
produced iu a wire of any size, however small. The calorific power of such apparatus 
can only be made evident by the production of a comparatively very low temperature, in 
a comparatively very large mass. 

29 



450 APPENDIX. 

in one circuit, the energy of the effort to discharge, and the velocity of 
the consequent undulations must be, caeter is paribus, as the number of mem- 
bers which co-operate to produce the discharge. Of course the more active 
the ethereo-ponderable waves, the greater must be their efficacy in produc- 
ing ethereal waves of polarization, as a secondary effect, agreeably to the 
suggestions above made, (49, 36.) 

51. Hence, in a battery consisting of one galvanic pair excited by re- 
agents of great chemical energy and conducting power, the electro-magnetic 
effects are pre-eminent; while De Luc's electric columns, consisting of 
several thousands of minute pairs, feeble as to their chemical and conduct- 
ing efficacy, are pre-eminent for statical spark-giving power, (48.) This 
seems to be quite consistent; since, on the one hand, the waves of polariza- 
tion must be larger and slower as the pairs are bigger and fewer ; and, on 
the other hand, smaller and more active as the pairs are more minute and 
more numerous. 

On tlie perfect similitude between tlie Polarity communicated to Iron 
Filings by a Magnetized Steel Bar and a Galvanized Wire. 

52. If by a sieve, or any other means, iron filings be duly strewed over 
a paper, resting on a bar magnet, they will all become magnets, so as to 
arrange themselves in rows like the links of a chain. Each of the little 
magnets thus created will, at its outermost end, have a polarity similar to 
that of the pole (of the magnet) with which it may be affiliated. Of course 
the resulting ferruginous rows formed severally by the two different poles 
of the bar will have polarities as opposite as those of the said poles. 

53. In an analogous mode, if two wires be made the media of a gal- 
vanic discharge, iron filings, under their influence, will receive a magnetic 
polarity, arranging themselves about each wire like so many tangents to as 
many radii proceeding from its axis : those magnetized by one wire 
reacting with such as are magnetized by the other. 

54. The affections of the ferruginous particles during the continuance 
of the current so called are precisely like those of the same particles when 
under the influence of the bar magnet. The great discordancy is in the 
fact that the influence of the magnet is permanent, while that of the wire 
is indebted for existence to a series of oppositely polarizing but transient 
impulses which proceed toward the middle of the circuit from each side, 
so as to produce reciprocal neutralization by meeting midway. 

55. The effect upon the filings, as originally pointed out by Oersted, is 
precisely such as would arise were the ponderable matter of the wire, re- 
solved by each impulse into innumerable little magnets, situated so as to 
form tangents to as many radii proceeding from the axis of the wire. 

56. Independently of the filings, the wires react with each other as if 
their constitution, during subjection to the discharge, were such as above 
supposed. When the discharges through them concur in direction, they 
attract, because the left side of one is next the right side of the other, 
bringing the opposite poles of their little magnets into proximity; but 
when the discharge is made in opposite directions, the two right or 
the two left sides will be in proximity, and will, by the consequent ap- 
proximation of the similar poles of the little magnets, be productive of 
repulsion. 

57. From these last-mentioned facts and considerations, it must be evl 



APPENDIX. 451 

dent that, assuming that there is in a galvanized wire a derangement of 
the poles of the constituent ethereo-ponderable particles analogous to that 
permanently existing in magnetized steel, involves no contradiction, no 
absurdity, nor any thing but what is consistent with the researches and 
inferences of Davy, Farraday, and other eminent investigators of the phe- 
nomena of nature. 

Process by ichich the Ethereo-ponderable Atoms within a Galvanic Cir- 
cuit are polarized by the Chemical Reaction. 

58. In order that an ethereo-ponderable particle of oxygen in any 
aqueous solution shall unite with an ethereo-ponderable particle of zinc in 
a galvanic pair, there must be a partial revolution of the whole row of ethereo- 
ponderable zinc atoms, with which the atom assailed is catenated by the 
attractions between dissimilar poles ; and likewise there must be a series 
of decompositions and recompositions between every atom of water existing 
in the circuit, an atom of hydrogen being eliminated at one end, an atom 
of oxygen at the other. The impulse must extend through the negative 
plate to the conductor, by which it communicates with the zinc or electro- 
positive plate. "When the circuit is open, the power of combination exer- 
cised by the zinc and oxygen is inadequate to produce this movement in the 
whole chain of atoms, liquid and metallic; but as it is indifferent whether 
any two atoms are united with each other, or with any other atoms of the 
same kind, the chemical force easily causes them to exchange partners, as it 
were, when the whole are made to form a circuitous row in due contiguity.* 

59. As we know that, during their union with oxygen, metals give out 
an enormous quantity of heat and electricity, it is reasonable to suppose 
that whenever an atom of oxygen and an atom of zinc jump into union 
with each other, a wave is induced in the ethereo-ponderable matter, and 
that this wave is sustained by the decompositions and recompositions, by 
means of which an atom of hydrogen is evolved at the negative plate, and 
probably enabled to assume the aeriform state. There must, at the same 
time, be a communication of wave polarity by contact of the negative plate 
with the connecting wire, by which the positive wave in the wire is in- 
duced. Although the inherent polarities of the atoms are not, agreeably 
to this view, the moving power in galvanism, yet they facilitate, and in 
some cases induce, the exercise of that power, by enabling it to act at a 
distance, when otherwise it might be inefficient. 

60. This, I conceive, is shown in the effect of platina sponge, upon a 
mixture of the gaseous elements of water; also in Groves's gas battery, 
by means of which hydrogen and oxygen gas severally react with water in 
syphons, so as to cause each other to condense, without any communication 
beside that through the platina, and an electrolytic decomposition and re- 

* Suppose a number of boys and girls, associated as partners for a dance, to stand up 
in a row, severally united, and distinguished into couples by those joining hands; the 
sexes being regularly alternating, so that no two of the samo sex should be hand in hand. 
Under these conditions no effort to take a boy from one end of the row, or a girl from the 
other end, could be effected with the consent of the couples concerned, both partners in 
which would thus be deprived of the power of joining in the dance. But should it be 
understood that only an exchange of partners was all that should bo intended, and, con- 
sistently, a boy from one end and a girl from the other end of the row, taken simulta- 
neously and allowed to form a couple, forthwith, the rest merely shifting their hands 
from one neighbour to another, there would no longer be the same motive for resistance 
and the required exchange might be cheerfully accomplished. 



452 APPENDIX. 

composition extending from one of the aqueous surfaces in contact with 
one of the gases, to the other surface in contact with the other gas. 

Difference between Electro-ethereal and Ether eo-ponder able Polarization. 

61. There are two species of electro-polarity which come under the head 
of statical electricity. One of these Farraday illustrates by supposing 
three bodies. A, B, and C, in proximity, but not in contact, when A, being 
electrified, electrifies B, and B electrifies C by induction. This, Farraday 
calls an action of the particles of the bodies concerned, whereas, by his 
own premises, it appears to me to be merely a superficial affection of the 
masses or of a circumambient ethereal matter. This species of polariza- 
tion, to which the insulating power of air is necessary, affects the super- 
ficies of a body only, being displayed as well by a gilt globe of glass as a 
solid globe of metal. No sensible change appears to be produced in the 
ponderable conducting superficies by this inductive superficial electrification 
of masses ; and of course no magnetism. 

62. When a small image, of which the scalp has been abundantly 
furnished with long hair, is electrified, the hairy filaments extend them- 
selves and move apart, as if actuated by a repulsive power : also, when iron 
filings are so managed as to obey the influence of the poles of a powerful 
magnet, (51,) they arrange themselves in a manner resembling that of the 
electrified hair. There is, moreover, this additional analogy, that there is 
an attraction between two portions of hair differently electrified, like that 
which arises between filings differently magnetized. Yet the properties of 
the electrified hair and magnetized filings are, in some respects, utterly 
dissimilar. A conducting communication between differently electrified 
portions of hair would entirely neutralize the respective electrical states ; 
so that all the electrical phenomena displayed by them would cease. Yet 
such a communication made between the poles, exciting the filings, by anj T 
non-magnetic conductor, does not in the slightest degree lessen their polar 
affections and consequent power of reciprocal influence. Upon the elec- 
trified hair, the proximity or the contact of a steel magnet has no more 
effect than would result under like circumstances from any other metallic 
mass similarly employed ; but by the approximation, and still more, the 
contact of such a magnet, the affection of the filings may be enhanced, 
lessened, or nullified, according to the mode of its employment. In the 
case of the hair the affection is superficial, and the requisite charging 
power must be in proportion to the extent of surface. In the case of the 
magnetized ferruginous particles, it is the mass which is affected, and, 
Cceteris paribus, the more metal, the greater the capacity for magnetic 
power. In the instance of the electrified hair, as in every other of fric- 
tional excitement, the electrical power resides in imponderable ethereo- 
electric atmospheres which adhere superficially to the masses, being liable 
to be unequally distributed upon them in opposite states of polarity, con- 
sequent to a superficial polarization of the exciting or excited ponderable 
masses ; but in the instance of bodies permanently magnetic, or those ren- 
dered transiently magnetic by galvanic influence, the ethereo-electric matter 
and the ponderable atoms are inferred to be in a state of combination, 
forming ethereo-ponderablc atoms, so that both may become parties to the 
movements and affections of which the positive and negative waves consist. 

63. Thus an explanation is afforded of the hitherto mysterious diversity 



APPENDIX. 453 

of the powers of a gold-lea: scope and galvanoscopes, although 

both are to a miraculous degree sensitive — the latter to the most feeble 
galvanic discharge, the former to the sligh: — : statical excitement; yet 
neither is in the most minute degree affected by the polarization which 
affects the other. 

64. The charge which ms sx ist in a coated pane affords another exem- 
plification of statical or electro-ethereal polarity. In this case, according 
to Farraday, the particles of glass are thrown into a state of electro-pc I 

and are, in fact, partially affected as if they belonged to a conductor ; so 
that insulators and conductors differ only in the possession in a high degree 
by the one of a susceptibility of which the other is possessed to an extent 
barely perceptible. The facts seem to me only to show that either an in- 
sulator or conductor may be both affected by the same polarizing force, the 
transmission of which the one facilitates, die other prevents. I am under 
the impression that it is only by the disruptive process that electricity 
passes through glass; of course involving fracture. I: _ :s through a 
pane or jar, not by aid of the vitreous particles, but in despite of their 
opposing coherence. The glass in such eases is not liable to be fused, de- 
flagrated, or dissipated, as conductors are. It is forced out of the way of 
the electrical waves, being incapable of becoming a party to them. Dis- 
charges will take place through a vacuity, rather than through the thinnest 
leaf of mica. But if, as Farraday has alleged, from within a glass 
hermetically sealed, an electrical charge has been found to escape, after a 
long time, it proves only that glass is not arfi :: insulator, : that per- 
fect insulation and per/ : : it extremes of the same 
property. On the contrary, the one is founded upon a constitution com- 
petent to the propagation within it of the electro- polarising waves, with 
miraculous facility, while the other is founded either on an absolute inca- 
pacity, or comparatively an infinitely small ability to be the medium of 
their conveyance. The one extremely retards, the other axeessively expe- 
dites. ::s passage through a space -ifrwise void.* 

Competency of a Wire to convey a Discharge is as its sectional 

area, while statical discharges qffrictic . •eferring the 

surface, are promoted ' Yet proportion as such dis- 

charges are heavy, the ability of a icire to convey them and its mag- 
netic energy become more dependent on its sect j.rea, and less upon 
ex:-:::: :f i:.-/.?:-:. 

65. Reference has been made to two in: les ;: electrical conduction, in 
one of which the e£ face ; in the other, as the area of a 
section of the conductor. Although nantially a non-conductor, 
the power of the surface of glass when moistened or gilt to discharge 
statical electricity is enormous. It has been generally considered that, as 
a protection against lightning, the same weight of metal employe 3 
pipe would be more efficacious than in the as form of a lightning 
rod: yet this law does not h: 1 1 _ res] : : galvanic dischi _ a 
which are not expel. ::sion of conducting In- 
dependently of the augmentation of conducting power, consequc 

-By avoid I mean a Torrecellian Tacuuni. The omnipresence c: : .-ether 

mast vender the existence of a perfect vol J impossible. 



454 APPENDIX. 

radiation and contact with the air, the cooling influence of which, accord- 
ing to Davy, promotes galvano-electric conduction, a metallic ribbon does 
not convey a galvanic discharge better than a wire of similar weight and 
length.* 

66. Agreeably to the considerations above stated, the sectional area of 
a conductor remaining the same, in proportion as any statical accumula- 
tion which it may discharge is greater, the effects are less superficial ; and 
the ethereo-ponderable atoms are affected more analogously to those exposed 
to galvanic discharges. It is in this way that the discharge of a Leyden 
jar imparts magnetic polarization. Thus, on the one hand, the electro- 
ethereal matter being polarized and greatly condensed, combines with and 
communicates polarization, and consequently magnetism, to ethereo-pon- 
derable bodies; while, on the other hand, these, when polarized by galvanic 
reaction, and thus rendered magnetic, communicate polarity to the electro- 
ether. Hence, statical electricity, when produced by galvanism, and mag- 
netism, when produced by statical electricity, are secondary effects. 

67. Where a wire is of such dimensions, in proportion to the charge, 
as to be heated, ignited, or dispersed by statical electricity, there seems to 
be a transitory concentration of the electric power, which transforms the 
nature of the reaction, and an internal wave of electro-ponderable polariza- 
tion, similar to those of galvano-electricity, is the consequence. 

68. As above observed, (31,) the current produced by the magneto- 
electric machine has all the attributes of the galvano-electric current ; yet 
this is altogether a secondary effect of the changes of polarity in a keeper, 
acting upon a wire solely by dynamic induction. But if, by mere external 
influence, the machine above mentioned can produce within a circuit a 
current such as above described, is it unreasonable to suppose that the 
common machine, when it acts upon a circuit, may put into activity the 
matter existing therein, so as to produce waves of polarization, having the 
power of those usually ascribed to a galvano-electrical current ? 

69. It has been shown that both reason and the researches and sugges- 
tions of Farraday warrant the inference that ponderable atoms, in solids 
and liquids, may be considered as swimming in an enormous quantity of 
condensed imponderable matter, in which all the particles, whether pon- 
derable or imponderable, are, in their natural state, held in a certain rela- 
tive position due to the reciprocal attraction of their dissimilar poles. A 
galvano-electrified body differs from one in its ordinary state, in having the 
relative position of the poles of its ethereo-ponderable atoms so changed, 
that their inherent opposite polarities not being productive of reciprocal 
neutralization, a reaction with external bodies ensues. 

70. In statical excitement the affection is superficial as respects the 
ponderable bodies concerned, while in dynamic excitement the polarities 
of the whole mass are deranged oppositely at opposite ends of the elec- 
trified mass; so that the oppositely disturbing impulses, proceeding from 

* It is well known that 'Wollaston effected the decomposition of water by the aid of a 
powerful electrical machine. Having enclosed platina wires within glass tubes, these 
were fused so as to cover the ends. The glass was afterward so far removed, by grinding, 
as to expose minute metallic points to the liquid. Under these circumstances, the elec- 
tricity conveyed by the wires, being prevented from proceeding over them superficially, 
was obliged to make its way through the ethereo-ponderable matter of which metals con- 
sist. Instead of proving the identity of galvanism with frictional electricity, this experi- 
ment shows that in one characteristic, at least, there is a discordancy. At the same time 
it may indicate that ethereal may give rise to ethereo-ponderable undulations. 



APPENDIX. 455 

the poles of the disturbing apparatus, neutralize each other intermediately. 
Supposing the ponderable as well as the imponderable matter in a perfect 
conductor to be susceptible of the polar arrangement, of which an elec- 
trified state is thus represented to consist, non-conductors to be insuscep- 
tible of such polar derangement ; imperfect conductors may have a consti- 
tution intermediate between metals and electrics. 

71. "When an electrical discharge is made through any space devoid of 
air or other matter, it must then find its way solely by the polarization of 
the rare imponderable matter existing therein \ and consequently its cor- 
ruscations should be proportionably more diffuse, which is actually found 
to be true ; but when gaseous ethereo-ponderable atoms intervene, as in 
wire, they enable competent waves to exist within a narrower channel and 
to attain a greater intensity. 

72. I consider all bodies as insulators which cause discharges through 
them to be more difficult than through a vacuum, and which, by their 
interposition within a circuit, can prevent that propagation of the oppo- 
sitely polarizing undulations which would otherwise ensue. This furnishes 
a good mean of discrimination between insulators and conductors, the 
criterion being that a discharge ensues more readily as there is more of 
the one and less of the other in the way : that the one leads the waves 
where they would not go, the other impedes their going where they would 
proceed. Both in the case of disruptive discharge through air, producing 
a spark, or of a deflagrating discharge through wire, causing its explosion, 
there is a dispersion of intervening ponderable particles ; and yet there is 
this manifest discordancy, that in one case the undulatory process of transfer 
is assisted, in the other resisted. The waves follow the metallic filament 
with intense attraction, while they strive to get out of the way of those 
formed by the aeriform matter, as if repelled. Hence the term disruptive, 
from dirumpoj to break through, was happily employed by Farraday to 
designate spark discharges. 

73. The zigzag form of the disruptive spark shows that there is a ten- 
dency in the aeriform particles to turn the waves out of that straight 
course, which, if unresisted or facilitated, they would naturally pursue. 
On the one hand, the aerial filaments being unsuitable for the conveyance 
of the electric waves, these are forced by them out of the normal path — 
first in one direction, then in another; while, on the other hand, the finest 
metallic filament furnishes a channel for the electric waves, so favourable 
that this channel is pursued, although the consequent polarization of the 
conducting particles be so intense as to make them fly asunder with explo- 
sive violence. Even when a bell-wire has been dissipated by lightning, it 
has been found to facilitate and determine the path of the dischar. . 

The various forms of the electric spark, resulting from varying the 
gas through which it may be made to pass, agreeably to the researches of 
Farraday. is explained by the supposition that the peculiarities of the spark 
is partially the consequence of the polarizability of the gaseous atoms 
through which the discharge is made, and varies, accordingly, in its ap- 
pearance. 



456 APPENDIX. 



Difference between Frictional Electricity and Galvanic does not depend 
on the one being superior as to Quantity, the other as to Intensity ; but 
on the different Degrees in ivhich the Ethereo-ponderable Atoms of the 
Bodies affected are deranged from their natural state of Neutralized 
Polarity. 

75. I infer that all magneto-polar charges are attended by an affection 
of ponderable particles ; and that the reason why the most intense statical 
charge does not affect a galvanometer is, that it is only when appositely 
excited bodies are neutralized by the interposition of a conductor as during 
a discharge, that ethereo-ponderable particles are sufficiently polarized to 
enable them to act upon others in their vicinity, so as to produce a polar 
affection the opposite of their own. (54.58.) In this way dynamic induction 
is consistently explained, by supposing that the waves of polarization, in 
passing along one conductor, produce, pari passu, the opposite polarization 
in the proximate part of any neighbouring conductor suitably constituted, 
situated and arranged to allow it to form a part of a circuit. 

76. It is only during the state of the incessant generation and destruction 
of what has been called the two electricities, that the circuit, which is the 
channel for the passage of the polarizing waves, is endowed with electro- 
magnetic powers. It was, no doubt, in obedience to a perception of this 
fact, that Oersted ascribed the magnetism of a galvanized wire to a con- 
flict of the electricities. Undoubtedly, that state of a conductor in which, 
by being a part of an electrical circuit, it becomes enabled to display elec- 
tro-magnetic powers, is so far a conflict of the two electricities, as the 
affections of matter, which are denominated electrical, consist of two oppo- 
site polar forces, proceeding, agreeably to the language of Farraday, in 
opposite directions from each side of the source, and conflicting with each 
other, so as to be productive of reciprocal annihilation. 

77. That a corpuscular change in conductors is concomitant with their 
subjection to, or emancipation from, a galvanic current, is proved by an ex- 
periment of Henry's, which he afforded me an opportunity on one occasion 
of witnessing. I allude to the fact that sound is produced whenever the 
circuit is suddenly made or suddenly ruptured. By I. P. Marrian it has 
been observed that a similar result takes place during the magnetization 
or demagnetization of iron rods, by the alternate establishment or arresta- 
tion of galvanic discharges through wires coiled about them so as to con- 
vert each into an electro-magnet. Mr. Marrian represents the sound as 
resembling that produced by striking a rod upon one of its ends.*f Sounds 
from this source were observed by Dr. Page in 1838. See Silliman's 
Journal for that year, vol. xxxiii. 

78. Thus it appears that there is an analogy between the state of matter 
which involves permanent magnetism, and that which constitutes a galva- 
nic current, so far as this, that either by one or the other, during either 
its access or cessation, an affection of the ponderable particles concerned 
ensues, sufficient to produce sound. 

79. Simultaneously with the production of sounds, as above stated, by 
the opening or closing of the galvanic circuit through a metallic rod or 

* Agreeably to exporiments of Farraday, the particles of a glass prism may be as in 
fluenccd by an electro-magnet as to affect the passage of polarized light. 
-f- L. and E. Phil. Mag. and Jour., vol. xlv. p. 333, 1844. 



APPENDIX. 457 

the coils of an electro-magnet, secondary waves are induced, called second- 
ary currents. It seems reasonable to ascribe these waves to the same 
shifting of the poles, which produces the sonorific undulations.* 

80. Within the bodies of animals and vegetables, the electro-ether may 
be supposed to exist as an atmosphere surrounding the ethereo-ponderable 
atoms of which their organs are constituted, so as to occupy all the space 
which is not replete with such atoms. Hence a discharge of frictional 
electricity may indirectly polarize the whole animal frame, by producing 
ethereo-ponderable polarization in the constituent atoms of the fibres of 

* These phenomena excite more interest in consequence of the employment, for medical 
purposes, of an apparatus originally contrived by Callan, but since ingeniously modified 
by our countryman, Dr. Page, into a form which has been designated as the electrotome. 
A coil of coarse copper wire, covered with cotton, like bonnet wire, is wound about a 
wooden cylinder. Around the coil thus formed, a coil of fine copper wire similarly covered 
is wound, leaving the extremities accessible. One end of the coarse coil communicating 
constantly with one pole of a galvanic battery, the other end is left free ; so that by scrap- 
ing with it the teeth of a rasp attached to the other pole, a rapid closing and opening of 
the circuit may be effected. Under these circumstances, an observer, holding the ends of 
the fine coil, receives shocks more or less severe, according to the construction of the bat- 
tery, the energy of the agents employed to excite it, or the total weight and relative di- 
mensions of the coils as to length and sectional area. Agreeably to the received doctrine, 
the shocks thus produced are owing to secondary currents caused by dynamic induction. 
Agreeably to the hypothesis which I have advanced, the atoms of the coarse wire, polar- 
ized by waves proceeding from the poles of the battery, induce a corresponding polariza- 
tion of the atoms of the fine wire; the aggregate polarity imparted being as the number 
of atoms in the former to the number of atoms in the latter: or (to use an equivalent 
ratio) as the weight of the coarse, to the weight of the fine wire. But as on breaking the 
circuit through the coarse wire, the ethereo-ponderable atoms in both wires resume their 
neutral positions, while this requires each circuit to be run through within the same minute 
interval, the velocities of their respective waves will be inversely as their sectional areas 
and directly as their lengths : in other words, the velocity in the fine wire will be as much 
greater as the channel which it affords is narrower and longer. The cylinder included 
within the coils as above stated being removed, a cylindrical space is vacated. If into 
the cavity thus made iron rods, like knitting needles, be introduced, one after the other, 
while the apparatus is in operation, the shocks increase in severity as the number aug- 
ments; so that from being supportable they may be rendered intolerable. The shock 
takes place without the presence of iron, but is much increased by its assistance.* 

These facts appear to me to justify a surmise that the ethereo-ponderable atoms of iron, 
in becoming magnetized and demagnetized, co-operate with the ethereo-pondei-able atom3 
of the copper coils in the induction of secondary undulations. It is conceived that these 
may be owing to the intestinal change attended by sound, as above stated, (73 ;) this 
being caused by a sudden approximation of the poles of the atoms, previously moved 
apart by the influence of the galvanized coil. But if this sudden coming together of the 
previously separated poles of atoms within a magnetized cylinder of iron, can contribute 
to the energy of secondary waves, it is consistent to infer that these waves owe their origin 
to an analogous approximation of the separated poles of the cupreous atoms, forming the 
finer coil, in which the secondary undulations may be created without the presence of 
iron. Of course, this reasoning will apply to all cases in which the phenomena hitherto 
attributed to Farradian currents are the result of dynamic induction. 

Thus it appears that the polarization of magnets, and that created and sustained when 
a galvanized coil or helix acts upon another in proximity, have the same relation to gal- 
vanic discharges that the charges upon insulated surfaces have to their appropriate dis- 
charges. The permanent magnetism of steel seems to have some analogy with the charge 
upon a coated pane, while we may consider as analogous with the charges upon insulated 
conductors, already adverted to, (61, 62,) that state of the ethereo-ponderable particles, 
(38,) of a wire helix, which state, resulting from the influence of an included magnet, or 
neighbouring galvanized coil, and being discharged on a change of relative position, or 
breach of the galvanizing circuit, is productive of spark, shock, ignition, or electrolysis, 
as exemplified by Callan's coil, Page's electrotome, or the magneto-electric machine. 



* Agreeably to the usual construction, the cylinder about which the inner coarse wire 
coil is wound is originally of iron, so that there is as much of this metal contained as it 
can hold. Various contrivances are resorted to for the closing and opening of the circuit, 
which are more ingenious and convenient than scraping a rasp, as above described. 



458 APPENDIX. 

the nerves and muscles. Probably this polarization is produced more im- 
mediately in the ponderable solids by a discharge from a voltaic series or 
a wire subjected to electro or magneto-dynamic induction. In the latter 
instances the shock is reiterated so rapidly as to appear more enduring, 
while in the former it is more startling and producible at an infinitely 
greater distance. 

81. Agreeably to Farraday's researches, (1485 to 1543,) there is reason 
to suppose that in frictional spark discharges, the consequent shock, light, 
and other peculiarities are in part owing to waves of ethereo-ponderable 
polarization, indirectly produced in the intervening gaseous matter. 

Of Ethereo-ponderable Deflagration. 

82. It is well known that between two pieces of charcoal severally 
attached, one to the negative, the other to the positive, pole of a numerous 
and well-excited voltaic series, an arch of flame may be produced by mov- 
ing them apart after contact. This phenomenon evidently depends upon 
the volatilization of the ponderable matter concerned ; since it cannot be 
produced before the carbon has been volatilized by contact, nor by any 
body besides charcoal, this being the only conductor which is sufficiently 
infusible, and yet duly volatilizable. Metals, similarly treated, fuse at the 
point of contact and cohere. On separation, after touching, a single spark 
ensues, which, without repetition of contact, cannot be reproduced. Hence, 
it may be inferred that the carbonaceous vapour is indispensable to this 
process, as a medium for the ethereo-ponderable polarizing waves, being 
soon consumed by the surrounding atmospheric oxygen. The excrescence 
upon the negative charcoal, observed by Silliman, together with the oppo- 
site appearance on the positive charcoal, may be owing to the lesser affinity 
for oxygen on the negative side.* 

83. There may be some resemblance imagined between this luminous 
discharge between the poles, and that which has already been designated 
as disruptive; but this flaming arch discharge does not break through 
the air ; it only usurps its place gradually, and then sustains this usurpa- 
tion. It differs from the other as to its cause, so far as galvanic reaction 
differs from friction ; moreover, it requires a volatilizable, as well as a 
polarizable ponderable conducting substance to enable its appropriate un- 
dulations to meet at a mean distance from the solid polar terminations 
whence they respectively proceed. 

84. The most appropriate designation of the phenomenon under con- 
sideration is that of ethereo-ponderable undulatory deflagration. Under 
this head we may not only place the flaming arch, but likewise the active 
ignition and dissipation of fine wire or leaf metal, or when attached to one 
pole, and made barely to touch the other. 

85. In one of Farraday's experiments, a circuit was completed by sub- 
jecting platina points, severally proceeding from the poles of a voltaic 
series, while very near to each other, to the flame of a spirit lamp. This 
was ascribed by him to the rarefaction of the air, but ought, as I think, to 
be attributed to the polarizable ethereo-ponderable matter of the flame, 
performing the same office as the volatilized carbon in the flaming arch, 
between charcoal points, to which reference has been made. 

* American Journal of Science, vol. x. p. 121, 182G. 



APPENDIX. . 459 



Summary. 

From the facts and reasoning which have been above stated, it is pre- 
sumed that the following deductions may be considered as highly probable, 
if not altogether susceptible of demonstration : 

The theories of Franklin, Dnfay, and Ampere are irreconcilable with 
the premises on which they are founded, and with facts on all sides 
admitted. 

A charge of fractional electricity, or that species of electric excitement 
which is produced by friction, is not due to any accumulation, nor to any 
deficiency either of one or of two fluids, but to the opposite polarities in- 
duced in imponderable ethereal matter existing throughout space however 
otherwise void, and likewise condensed more or less within ponderable 
bodies, so as to enter into combination with their particles, forming atoms 
which may be designated as ethereo-ponderable. 

Frictional charges of electricity seek the surfaces of bodies to which 
they may be imparted, without sensibly affecting the ethereo-ponderable 
matter of which they consist. 

When surfaces thus oppositely charged, or, in other words, having about 
them oppositely polarized ethereal atmospheres, are made to communicate, 
no current takes place, nor any transfer of the polarized matter : yet any 
conductor, touching both atmospheres, furnishes a channel through which 
the opposite polarities are reciprocally neutralized by being communicated 
wave-like to an intermediate point. 

G-alvano-electric discharges are likewise effected by waves of opposite 
polarization, without any flow of matter meriting to be called a current. 

But such waves are not propagated superficially through the purely 
ethereal medium ; they occur in masses formed both of the ethereal and 
ponderable matter. If the generation of frictional electricity, sufficient to 
influence the gold-leaf electrometer, indicate that there are some purely 
ethereal waves caused by the galvano-electric reaction, such waves arise 
from the inductive influence of those created in the ethereo-ponderable 
matter. 

When the intensity of a frictional discharge is increased beyond a cer- 
tain point, the wire remaining the same, its powers become enfeebled or 
destroyed by ignition, and ultimately deflagration : if the diameter of the 
wire be increased, the surface, proportionally augmented, enables more of 
the ethereal waves to pass superficially, producing proportionally less ethe- 
reo-ponderable undulation. 

Magnetism, when stationary, as in magnetic needles and other perma- 
nent magnets, appears to be owing to an enduring polarization of the 
ethereo-ponderable atoms, like that transiently produced by a galvanic dis- 
charge. 

The magnetism transiently exhibited by a galvanized wire, is due to 
oppositely polarizing impulses, severally proceeding wave-like to an inter- 
mediate part of the circuit where reciprocal neutralization ensues. 

When magnetism is produced by a frictional discharge operating upon a 
conducting wire, it must be deemed a secondary effect, arising from the 
polarizing influence of the ethereal waves upon the ethereo-ponderable 
atoms of the wire. 

Such waves pass superficially in preference ; but when the wire is com- 



460 APPENDIX. 

paratively small, the reaction between the waves and the ethereo-ponderable 
atoms becomes sufficiently powerful to polarize them, and thus render 
them competent, for an extremely minute period of time, to produce all 
the affections of a galvano-electric current, whether of ignition, of elec- 
trolysis, or magnetization. Thus, as the ethereo-ponderable waves produce 
such as are purely ethereal, so purely ethereal waves may produce such as 
are ethereo-ponderable. 

The polarization of hair upon electrified scalps is supposed to be due to 
a superficial association with the surrounding polarized ethereal atoms, 
while that of iron filings, by a magnet or galvanized wire, is conceived to 
arise from the influence of polarized ethereo-ponderable atoms, consisting 
of ethereal and ponderable matter in a state of combination. 

Farradian discharges are as truly the effects of ethereo-ponderable 
polarization as those from an electrified conductor, or coated surfaces of 
glass are due to static ethereal polarization, (39, 40, 41.) 



It is well known that if a rod of iron be included in a coil of coated copper wire, on 
making the coil the medium of a voltaic discharge, the wire is magnetized. Agreeably 
to a communication from Joule, in the L. & E. Phil. Mag. & Jour, for Feb,, 1847, the bar 
is at the same time lengthened, without any augmentation of bulk, so that its other di- 
mensions must be lessened in proportion to the elongation. 

All these facts tend to prove that a change in the relative position of the constituent 
ethereo-ponderable atoms of iron accompanies its magnetization, either as an immediate 
jause or as a collateral effect. 



THE END. 



J'KIXTED AND STEREOTYPED 
BY UOLMAN & GRAY 



INVOCATION OF SPIRITS.* 

Spirits on high, or far or near, 
Who happen our humble chanting to hear, 
Our circle with jour presence bless ; 
Our souls with pious emotions impress. 

Come, spirits, come ! our sand runs fast ; 

Death waits for his due, and life may be past. 

In mercy teach us truth to know, 
And, passing death's portal, whither we go ; 
Of your abodes the wonders teach, 
And how to deserve that haven to reach. 
Come, spirits, come ! our sand runs fast j 
Death's portal may yawn, and life may be past. 

Say how far in the azure sky 
The magical homes of immortals lie:*j* 
Tell us how angels draw their breath — 
That breathing beyond the power of death.J 

Say, spirits, say ! our sand runs fast ; 

Death's warrant may come, and life may be past. 

The bliss portray 'which the good enjoy, 
The pain and remorse which the bad annoy, 
The sun which sheds on earth no rays, 
Yet glorious light in heaven displays !§ 

Haste and portray ! our sand runs fast ; 

Death's mandate may come, and life may be past. 

Query to the High Spirit*. 
Throughout the azure realms of space 

Do blessed spirits cheerly fly 
To orbs too far for thoughts to reach, 

Or Ross' reflector to descry ? 
Or bide they near their natal orb, 

To mingle with their mundane friends, 
Striving their minds to impress with truth 

Which to their future welfare tends ? 

* To the tune of Moore's " Canadian Boat Song." 

f See paragraph 410. 
% See " 449. 

I See " 415. 



Reply of the Spirits. 
'Tis not to orbs vastly remote 

That earth-born spirits wend their flight ; 
About their own planet to rove 

Will ever be their great delight. 
Attached by love in lieu of weight. 

Throughout its vast orbit they move, 
Ever striving with lively zeal 

The fate of mortals to improve.* 

PORTUGUESE HYMN SPIRITUALIZED. 

Adeste fideles lseti triumphantes, 
Yenite, venite in circulum 
Ortam videte coeli cognoscentiam. 
Yenite adoremus, venite adoremus, 
Venite adoremus Doniinum. 

Ecce in nostro tempore quae nata 
Veritati tibi sit gloria 
Patris seterni verbum clarefactum. 
Yenite adoremus, venite adoremus, 
Yenite adoremus Dominum. 

Yalde exultat chorus angelorum 

Resonant aulse celestium 

Gloria in excelsis Deo. 

Yenite adoremus, venite adoremus, 

Yenite adoremus Dominum. 

Translation of Portuguese Hymn, as altered. 
Come hither, ye faithful, joyfully triumphing; 
Come, come into a circle ; 
Behold, a knowledge of heaven is born to us. 
Come let us adore, come let us adore our God. 

truth., to you who art just born to us, 
Let there be glory rendered, 
The word of God being made evident. 
Come let us adore, &c. 

Greatly does the chorus of angels exult, 
Causing the temples of heaven to resound : 
Glory be to God on high. 
Come let us adore, &c. 



* Tune "Ye Banks and Braes o' Bonnie Doon.' 



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